Patama Kanha Sappa Sutra:

 

(Anguttara Nikaya: The Black Cobra Sutta)

 

So I have heard. At one time the Buddha was staying in Savatti, Jeta’s grove and addressed the monks.

 

Monks, there are these 5 dangers of black cobra; unclean, smelly, fearful, dangerous (therefore should abandon), a traitor to the friend. Monks these are the 5 dangers of black cobra.

 

Monks, just like that there are 5 dangers of women; unclean, smelly, fearful, dangerous, a traitor to the friend. Monks these are the 5 dangers of women.

 

 

Hiriottappa Sutra:

 

(Anguttara Nikaya: Conscience and Prudence sutta)

 

“Mendicants, when there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

 

Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.

 

In the same way, when there is no conscience and prudence, a person who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.

 

When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.

 

Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.

 

In the same way, when there is conscience and prudence, one who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”

 

 

 

 

Mahānidāna Sutra:

 

(Dhiga Nikaya: The Great Discourse on Causation sutta)

 

1. Dependent Origination

So I have heard. At one time the Buddha was staying in the land of the Kurus, near the Kuru town named Kammāsadamma.

 

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “It’s incredible, lord, it’s amazing, in that this dependent origination is deep and appears deep, yet to me it seems as plain as can be.”

 

“Don’t say that, Ānanda, don’t say that! This dependent origination is deep and appears deep. It is because of not understanding and not penetrating this teaching that this population has become tangled like string, knotted like a ball of thread, and matted like rushes and reeds, and it doesn’t escape the places of loss, the bad places, the underworld, transmigration.

 

When asked, ‘Is there a specific condition for old age and death?’ you should answer, ‘There is.’ If they say, ‘What is a condition for old age and death?’ you should answer, ‘Rebirth is a condition for old age and death.’

 

When asked, ‘Is there a specific condition for rebirth?’ you should answer, ‘There is.’ If they say, ‘What is a condition for rebirth?’ you should answer, ‘Continued existence is a condition for rebirth.’

 

When asked, ‘Is there a specific condition for continued existence?’ you should answer, ‘There is.’ If they say, ‘What is a condition for continued existence?’ you should answer, ‘Grasping is a condition for continued existence.’

 

When asked, ‘Is there a specific condition for grasping?’ you should answer, ‘There is.’ If they say, ‘What is a condition for grasping?’ you should answer, ‘Craving is a condition for grasping.’

 

When asked, ‘Is there a specific condition for craving?’ you should answer, ‘There is.’ If they say, ‘What is a condition for craving?’ you should answer, ‘Feeling is a condition for craving.’

 

When asked, ‘Is there a specific condition for feeling?’ you should answer, ‘There is.’ If they say, ‘What is a condition for feeling?’ you should answer, ‘Contact is a condition for feeling.’

 

When asked, ‘Is there a specific condition for contact?’ you should answer, ‘There is.’ If they say, ‘What is a condition for contact?’ you should answer, ‘Name and form are conditions for contact.’

 

When asked, ‘Is there a specific condition for name and form?’ you should answer, ‘There is.’ If they say, ‘What is a condition for name and form?’ you should answer, ‘Consciousness is a condition for name and form.’

 

When asked, ‘Is there a specific condition for consciousness?’ you should answer, ‘There is.’ If they say, ‘What is a condition for consciousness?’ you should answer, ‘Name and form are conditions for consciousness.’

 

So: name and form are conditions for consciousness. Consciousness is a condition for name and form. Name and form are conditions for contact. Contact is a condition for feeling. Feeling is a condition for craving. Craving is a condition for grasping. Grasping is a condition for continued existence. Continued existence is a condition for rebirth. Rebirth is a condition for old age and death, sorrow, lamentation, pain, sadness, and distress to come to be. That is how this entire mass of suffering originates.

 

‘Rebirth is a condition for old age and death’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no rebirth for anyone anywhere. That is, there were no rebirth of sentient beings into their various realms—of gods, centaurs, spirits, creatures, humans, quadrupeds, birds, or reptiles, each into their own realm. When there’s no rebirth at all, with the cessation of rebirth, would old age and death still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of old age and death, namely rebirth.

 

‘Continued existence is a condition for rebirth’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no continued existence for anyone anywhere. That is, continued existence in the sensual realm, the realm of luminous form, or the formless realm. When there’s no continued existence at all, with the cessation of continued existence, would rebirth still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of rebirth, namely continued existence.

 

‘Grasping is a condition for continued existence’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no grasping for anyone anywhere. That is, grasping at sensual pleasures, views, precepts and observances, and theories of a self. When there’s no grasping at all, with the cessation of grasping, would continued existence still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of continued existence, namely grasping.

 

‘Craving is a condition for grasping’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no craving for anyone anywhere. That is, craving for sights, sounds, smells, tastes, touches, and ideas. When there’s no craving at all, with the cessation of craving, would grasping still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of grasping, namely craving.

 

‘Feeling is a condition for craving’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no feeling for anyone anywhere. That is, feeling born of contact through the eye, ear, nose, tongue, body, and mind. When there’s no feeling at all, with the cessation of feeling, would craving still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of craving, namely feeling.

 

So it is, Ānanda, that feeling is a cause of craving. Craving is a cause of seeking. Seeking is a cause of gaining material things. Gaining material things is a cause of evaluation. Evaluation is a cause of desire and lust. Desire and lust is a cause of attachment. Attachment is a cause of ownership. Ownership is a cause of stinginess. Stinginess is a cause of safeguarding. Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, divisive speech, and lies.

 

‘Owing to safeguarding, many bad, unskillful things come to be: taking up the rod and the sword, quarrels, arguments, and disputes, accusations, divisive speech, and lies’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no safeguarding for anyone anywhere. When there’s no safeguarding at all, with the cessation of safeguarding, would those many bad, unskillful things still come to be?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason for the origination of those many bad, unskillful things, namely safeguarding.

 

‘Stinginess is a cause of safeguarding’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no stinginess for anyone anywhere. When there’s no stinginess at all, with the cessation of stinginess, would safeguarding still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of safeguarding, namely stinginess.

 

‘Ownership is a cause of stinginess’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no ownership for anyone anywhere. When there’s no ownership at all, with the cessation of ownership, would stinginess still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of stinginess, namely ownership.

 

‘Attachment is a cause of ownership’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no attachment for anyone anywhere. When there’s no attachment at all, with the cessation of attachment, would ownership still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of ownership, namely attachment.

 

‘Desire and lust is a cause of attachment’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no desire and lust for anyone anywhere. When there’s no desire and lust at all, with the cessation of desire and lust, would attachment still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of attachment, namely desire and lust.

 

Evaluation is a cause of desire and lust’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no evaluation for anyone anywhere. When there’s no evaluation at all, with the cessation of evaluation, would desire and lust still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of desire and lust, namely evaluation.

 

‘Gaining material things is a cause of evaluation’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no gaining of material things for anyone anywhere. When there’s no gaining of material things at all, with the cessation of gaining material things, would evaluation still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of evaluation, namely the gaining of material things.

 

‘Seeking is a cause of gaining material things’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no seeking for anyone anywhere. When there’s no seeking at all, with the cessation of seeking, would the gaining of material things still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of gaining material things, namely seeking.

 

‘Craving is a cause of seeking’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no craving for anyone anywhere. That is, craving for sensual pleasures, craving for continued existence, and craving to end existence. When there’s no craving at all, with the cessation of craving, would seeking still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of seeking, namely craving. And so, Ānanda, these two things are united by the two aspects of feeling.

 

‘Contact is a condition for feeling’—that’s what I said. And this is a way to understand how this is so. Suppose there were totally and utterly no contact for anyone anywhere. That is, contact through the eye, ear, nose, tongue, body, and mind. When there’s no contact at all, with the cessation of contact, would feeling still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of feeling, namely contact.

 

‘Name and form are conditions for contact’—that’s what I said. And this is a way to understand how this is so. Suppose there were none of the features, attributes, signs, and details by which the set of mental phenomena known as name is found. Would labeling contact still be found in the set of physical phenomena?”

 

“No, lord.”

 

“Suppose there were none of the features, attributes, signs, and details by which the set of physical phenomena known as form is found. Would impingement contact still be found in the set of mental phenomena?”

 

“No, lord.”

 

“Suppose there were none of the features, attributes, signs, and details by which the set of phenomena known as name and the set of phenomena known as form are found. Would either labeling contact or impingement contact still be found?”

 

“No, lord.”

 

“Suppose there were none of the features, attributes, signs, and details by which name and form are found. Would contact still be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of contact, namely name and form.

 

‘Consciousness is a condition for name and form’—that’s what I said. And this is a way to understand how this is so. If consciousness were not conceived in the mother’s womb, would name and form coagulate there?”

 

“No, lord.”

 

“If consciousness, after being conceived in the mother’s womb, were to be miscarried, would name and form be born into this place?”

 

“No, lord.”

 

“If the consciousness of a young boy or girl were to be cut off, would name and form achieve growth, increase, and maturity?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of name and form, namely consciousness.

 

‘Name and form are conditions for consciousness’—that’s what I said. And this is a way to understand how this is so. If consciousness were not to gain a footing in name and form, would the coming to be of the origin of suffering—of rebirth, old age, and death in the future—be found?”

 

“No, lord.”

 

“That’s why this is the cause, source, origin, and reason of consciousness, namely name and form. This is the extent to which one may be reborn, grow old, die, pass away, or reappear. This is how far the scope of labeling, terminology, and description extends; how far the sphere of wisdom extends; how far the cycle of rebirths proceeds so that this state of being may be found; namely, name and form together with consciousness.

 

2. Describing the Self

How do those who describe the self describe it? They describe it as formed and limited: ‘My self is formed and limited.’ Or they describe it as formed and infinite: ‘My self is formed and infinite.’ Or they describe it as formless and limited: ‘My self is formless and limited.’ Or they describe it as formless and infinite: ‘My self is formless and infinite.’

 

Now, take those who describe the self as formed and limited. They describe the self in the present as formed and limited; or they describe it as sure to be in some other place formed and limited; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’ This being so, it’s appropriate to say that a view of self as formed and limited underlies them.

 

Now, take those who describe the self as formed and infinite … formless and limited … formless and infinite. They describe the self as formless and infinite in the present; or as sure to become formless and infinite in some other place; or else they think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’ This being so, it’s appropriate to say that a view of self as formless and infinite underlies them. That’s how those who describe the self describe it.

 

3. Not Describing the Self

How do those who don’t describe the self not describe it? They don’t describe it as formed and limited … formed and infinite … formless and limited … formless and infinite: ‘My self is formless and infinite.’

 

Now, take those who don’t describe the self as formed and limited … formed and infinite … formless and limited … formless and infinite. They don’t describe the self in the present as formless and infinite; or as sure to become in some other place formless and infinite; and they don’t think: ‘Though it is not like that, I will ensure it is provided with what it needs to become like that.’ This being so, it’s appropriate to say that a view of self as formless and infinite doesn’t underlie them. That’s how those who don’t describe the self don’t describe it.

 

4. Regarding a Self

How do those who regard the self regard it? They regard feeling as self: ‘Feeling is my self.’ Or they regard it like this: ‘Feeling is definitely not my self. My self does not experience feeling.’ Or they regard it like this: ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’

 

Now, as to those who say: ‘Feeling is my self.’ You should say this to them: ‘Reverend, there are three feelings: pleasant, painful, and neutral. Which one of these do you regard as self?’ Ānanda, at a time when you feel a pleasant feeling, you don’t feel a painful or neutral feeling; you only feel a pleasant feeling. At a time when you feel a painful feeling, you don’t feel a pleasant or neutral feeling; you only feel a painful feeling. At a time when you feel a neutral feeling, you don’t feel a pleasant or painful feeling; you only feel a neutral feeling.

 

Pleasant feelings, painful feelings, and neutral feelings are all impermanent, conditioned, dependently originated, liable to end, vanish, fade away, and cease. When feeling a pleasant feeling they think: ‘This is my self.’ When their pleasant feeling ceases they think: ‘My self has disappeared.’ When feeling a painful feeling they think: ‘This is my self.’ When their painful feeling ceases they think: ‘My self has disappeared.’ When feeling a neutral feeling they think: ‘This is my self.’ When their neutral feeling ceases they think: ‘My self has disappeared.’ So those who say ‘feeling is my self’ regard as self that which is evidently impermanent, mixed with pleasure and pain, and liable to rise and fall. That’s why it’s not acceptable to regard feeling as self.

 

Now, as to those who say: ‘Feeling is definitely not my self. My self does not experience feeling.’ You should say this to them, ‘But reverend, where there is nothing felt at all, would the thought “I am” occur there?’”

 

“No, lord.”

 

“That’s why it’s not acceptable to regard self as that which does not experience feeling.

 

Now, as to those who say: ‘Feeling is definitely not my self. But it’s not that my self does not experience feeling. My self feels, for my self is liable to feel.’ You should say this to them, ‘Suppose feelings were to totally and utterly cease without anything left over. When there’s no feeling at all, with the cessation of feeling, would the thought “I am this” occur there?’”

 

“No, lord.”

 

“That’s why it’s not acceptable to regard self as that which is liable to feel.

 

Not regarding anything in this way, they don’t grasp at anything in the world. Not grasping, they’re not anxious. Not being anxious, they personally become extinguished. They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

 

It wouldn’t be appropriate to say that a mendicant whose mind is freed like this holds the following views: ‘A realized one still exists after death’; ‘A realized one no longer exists after death’; ‘A realized one both still exists and no longer exists after death’; ‘A realized one neither still exists nor no longer exists after death’.

 

Why is that? A mendicant is freed by directly knowing this: how far labeling and the scope of labeling extend; how far terminology and the scope of terminology extend; how far description and the scope of description extend; how far wisdom and the sphere of wisdom extend; how far the cycle of rebirths and its continuation extend. It wouldn’t be appropriate to say that a mendicant freed by directly knowing this holds the view: ‘There is no such thing as knowing and seeing.’

 

5. Planes of Consciousness

Ānanda, there are seven planes of consciousness and two dimensions. What seven?

 

There are sentient beings that are diverse in body and diverse in perception, such as human beings, some gods, and some beings in the underworld. This is the first plane of consciousness.

 

There are sentient beings that are diverse in body and unified in perception, such as the gods reborn in the brahma’s host through the first absorption. This is the second plane of consciousness.

 

There are sentient beings that are unified in body and diverse in perception, such as the gods of streaming radiance. This is the third plane of consciousness.

 

There are sentient beings that are unified in body and unified in perception, such as the gods of universal beauty. This is the fourth plane of consciousness.

 

There are sentient beings that have gone totally beyond perceptions of form. With the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they have been reborn in the dimension of infinite space. This is the fifth plane of consciousness.

 

There are sentient beings that have gone totally beyond the dimension of infinite space. Aware that ‘consciousness is infinite’, they have been reborn in the dimension of infinite consciousness. This is the sixth plane of consciousness.

 

There are sentient beings that have gone totally beyond the dimension of infinite consciousness. Aware that ‘there is nothing at all’, they have been reborn in the dimension of nothingness. This is the seventh plane of consciousness.

 

Then there is the dimension of non-percipient beings, and secondly, the dimension of neither perception nor non-perception.

 

Now, regarding these seven planes of consciousness and two dimensions, is it appropriate for someone who understands them—and their origin, ending, gratification, drawback, and escape—to take pleasure in them?”

 

“No, lord.”

 

“When a mendicant, having truly understood the origin, ending, gratification, drawback, and escape regarding these seven planes of consciousness and these two dimensions, is freed by not grasping, they’re called a mendicant who is freed by wisdom.

 

6. The Eight Liberations

Ānanda, there are these eight liberations. What eight?

 

Having physical form, they see forms. This is the first liberation.

 

Not perceiving form internally, they see forms externally. This is the second liberation.

 

They’re focused only on beauty. This is the third liberation.

 

Going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space. This is the fourth liberation.

 

Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness. This is the fifth liberation.

 

Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness. This is the sixth liberation.

 

Going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception. This is the seventh liberation.

 

Going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling. This is the eighth liberation.

 

These are the eight liberations.

 

When a mendicant enters into and withdraws from these eight liberations—in forward order, in reverse order, and in forward and reverse order—wherever they wish, whenever they wish, and for as long as they wish; and when they realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with their own insight due to the ending of defilements, they’re called a mendicant who is freed both ways. And, Ānanda, there is no other freedom both ways that is better or finer than this.”

 

That is what the Buddha said. Satisfied, Venerable Ānanda approved what the Buddha said.

 

 

Kamboja Sutra:

(Anguttara Nikaya: The travelling to Kamboja kingdom sutta)

 

So I have heard. At one time the Omniscient Buddha was staying in Kaushambi’s Ghositarama temple made by baron Ghosita. Then Ananda thero went to Buddha and worshipped the Buddha. Then sat aside in a lower seat. Then asked this question; Lord why women are not in the judgement hall, (as a judge) why women not doing a job, why women don’t travel to foreign kingdoms, what are the reasons for these things.

 

Buddha replied; Ananda, Women are hateful, (fast to anger) women are jealous, Women are greedy, women are stupid. If women are not present in the judgement hall, if women do not do a job, if women do not travel to foreign kingdoms, these are the reasons.

 

 

 

 

 

Janavasabha Sutra:

 

(Dhiga Nikaya: With divine being Janavasabha sutta)

 

1. Declaring the Rebirths of People From Ñātika and Elsewhere

So I have heard. At one time the Buddha was staying at Ñātika in the brick house.

 

Now at that time the Buddha was explaining the rebirths of devotees all over the nations; the Kāsis and Kosalans, Vajjis and Mallas, Cetīs and Vacchas, Kurus and Pañcālas, Macchas and Sūrasenas:

 

“This one was reborn here, while that one was reborn there.

 

Over fifty devotees in Ñātika have passed away having ended the five lower fetters. They’ve been reborn spontaneously, and will be extinguished there, not liable to return from that world.

 

More than ninety devotees in Ñātika have passed away having ended three fetters, and weakened greed, hate, and delusion. They’re once-returners, who will come back to this world once only, then make an end of suffering.

 

More than five hundred devotees in Ñātika have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening.”

 

When the devotees of Ñātika heard about the Buddha’s answers to those questions, they became uplifted and overjoyed, full of rapture and happiness.

 

Venerable Ānanda heard of the Buddha’s statements and the Ñātikans’ happiness.

 

2. Ānanda’s Suggestion

Then Venerable Ānanda thought, “But there were also Magadhan devotees—many, and of long standing too—who have passed away. You’d think that Aṅga and Magadha were empty of devotees who have passed away! But they too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled their ethics. The Buddha hasn’t declared their passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.

 

That King Seniya Bimbisāra of Magadha was a just and principled king who benefited the brahmins and householders, and people of town and country. People still sing his praises: ‘That just and principled king, who made us so happy, has passed away. Life was good under his dominion.’ He too had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled his ethics. People say: ‘Until his dying day, King Bimbisāra sang the Buddha’s praises!’ The Buddha hasn’t declared his passing. It would be good to do so, for many people would gain confidence, and so be reborn in a good place.

 

Besides, the Buddha was awakened in Magadha; so why hasn’t he declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected.”

 

After pondering the fate of the Magadhan devotees alone in private, Ānanda rose at the crack of dawn and went to see the Buddha. He bowed, sat down to one side, and told the Buddha of his concerns, finishing by saying, “Why hasn’t the Buddha declared the rebirth of the Magadhan devotees? If he fails to do so, they will be dejected.” Then Ānanda, after making this suggestion regarding the Magadhan devotees, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.

 

Soon after Ānanda had left, the Buddha robed up in the morning and, taking his bowl and robe, entered Ñātika for alms. He wandered for alms in Ñātika. After the meal, on his return from almsround, he washed his feet and entered the brick house. He paid attention, applied the mind, and concentrated wholeheartedly on the fate of Magadhan devotees, and sat on the seat spread out, thinking, “I shall know their destiny, where they are reborn in the next life.” And he saw where they had been reborn.

 

Then in the late afternoon, the Buddha came out of retreat. Emerging from the brick house, he sat on the seat spread out in the shade of the porch.

 

Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him, “lord, you look so serene; your face seems to shine owing to the clarity of your faculties. Have you been abiding in a peaceful meditation today, lord?”

 

The Buddha then recounted what had happened since speaking to Ānanda, revealing that he had seen the destiny of the Magadhan devotees. He continued:

 

3. Janavasabha the divine being

“Then, Ānanda, a vanished divine being called out: ‘I am Janavasabha, Blessed One! I am Janavasabha, Holy One!’ Ānanda, do you recall having previously heard such a name as Janavasabha?”

 

“No, lord. But when I heard the word, I got goosebumps! I thought, ‘This must be no ordinary spirit to bear such an exalted name as Janavasabha.’”

 

“After making himself heard while vanished, Ānanda, a very beautiful divine being appeared in front of me. And for a second time he called out: ‘I am Bimbisāra, Blessed One! I am Bimbisāra, Holy One! This is the seventh time I am reborn in the company of the Great God King Vessavaṇa. When I pass away from here, I can become a king of men.

 

Seven from here, seven from there—

fourteen transmigrations in all.

I remember these lives

where I lived before.

 

For a long time I’ve known that I won’t be reborn in the underworld, but that I still hope to become a once-returner.’

 

‘It’s incredible and amazing that you, the venerable divine being Janavasabha, should say:

 

“For a long time I’ve been aware that I won’t be reborn in the underworld” and also “But I still hope to become a once-returner.” But from what source do you know that you’ve achieved such a high distinction?’

 

‘None other than the Blessed One’s instruction! None other than the Holy One’s instruction! From the day I had absolute devotion to the Buddha I have known that I won’t be reborn in the underworld, but that I still hope to become a once-returner. Just now, lord, I had been sent out by the great god king Vessavaṇa to the great god king Virūḷhaka’s presence on some business, and on the way I saw the Buddha giving his attention to the fate of the Magadhan devotees. But it comes as no surprise that I have heard and learned the fate of the Magadhan devotees in the presence of the great god king Vessavaṇa as he was speaking to his assembly. It occurred to me, “I shall see the Buddha and inform him of this.” These are the two reasons I’ve come to see the Buddha.

 

4. The Council of the Gods

Lord, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the entry to the rainy season—when all the gods of the thirty-three god kings world were sitting together in the Hall of Justice. A large assembly of gods was sitting all around, and the four great kings were seated at the four quarters.

 

The Great God King Dhataraṭṭha was seated to the east, facing west, in front of his gods. The Great God King Virūḷhaka was seated to the south, facing north, in front of his gods. The Great God King Virūpakkha was seated to the west, facing east, in front of his gods. The Great God King Vessavaṇa was seated to the north, facing south, in front of his gods. When the gods of the thirty-three have a gathering like this, that is how they are seated. After that come our seats.

 

Lord, those gods who had been recently reborn in the company of the thirty-three after leading the spiritual life under the Buddha outshone the other gods in beauty and glory. The gods of the thirty-three became uplifted and overjoyed at that, full of rapture and happiness, saying, “The heavenly hosts swell, while the titan hosts dwindle!”

 

Seeing the joy of those gods, Sakka, (Indra) The lord of gods, celebrated with these verses:

 

“The gods rejoice—

the thirty-three with their Lord—

revering the Realized One,

and the natural excellence of the teaching;

 

and seeing the new gods,

so beautiful and glorious,

who have come here after leading

the spiritual life under the Buddha!

 

They outshine the others

in beauty, glory, and lifespan.

Here are the distinguished disciples

of he whose wisdom is vast.

 

Seeing this, they delight—

the thirty-three with their Lord—

revering the Realized One,

and the natural excellence of the teaching.”

 

The gods of the thirty-three became even more uplifted and overjoyed at that, saying: “The heavenly hosts swell, while the titan hosts dwindle!”

 

Then the gods of the thirty-three god kings world, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the four great god kings on the subject. Each one, having been advised, stood at his own seat without departing.

 

The god Kings were instructed,

and heeded good advice.

With clear and peaceful minds,

they stood by their own seats.

 

Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods. Then Sakka, lord of gods, addressed the gods of the thirty-three, “As indicated by the signs—light arising and radiance appearing—The great Brahma will appear. For this is the precursor for the appearance of the great Brahma, namely light arising and radiance appearing.”

 

As indicated by the signs,

The great Brahma king will appear.

For this is the sign of the the great Brahma king:

a light vast and great.

 

5. On Sanaṅkumāra, The great Brahma.

Then the gods of the thirty-three god kings world sat in their own seats, saying, “We shall find out what has caused that light, and only when we have realized it shall we go to it.” And the four great god kings did likewise.

 

Hearing that, the gods of the thirty-three agreed in unison, “We shall find out what has caused that light, and only when we have realized it shall we go to it.”

 

When the great Brahma Sanaṅkumāra appears to the gods of the thirty-three, he does so after manifesting in a solid life-form. For a great Brahma’s normal appearance is imperceptible in the visual range of the gods of the thirty-three god kings world. When the great Brahma Sanaṅkumāra appears to the gods of the thirty-three, he outshines the all other gods in beauty and glory, as a golden statue outshines the human form.

 

When the great brahma Sanaṅkumāra appears to the gods of the thirty-three god kings world, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on their couches with their joined palms raised, thinking, “Now the great brahma Sanaṅkumāra will sit on the couch of whatever god he chooses.” And the god on whose couch the great brahma sits is overjoyed and brimming with happiness, like a king on the day of his coronation.

 

Then the great brahma Sanaṅkumāra manifested in a solid life-form, taking on the appearance of the youth Pañcasikha (another god), and appeared to the gods of the thirty-three. Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. Seeing the joy of those gods, the great brahma Sanaṅkumāra celebrated with these verses:

 

“The gods rejoice—

the thirty-three with their Lord—

revering the Realized One,

and the natural excellence of the teaching;

 

and seeing the new gods,

so beautiful and glorious,

who have come here after leading

the spiritual life under the Buddha!

 

They outshine the others

in beauty, glory, and lifespan.

Here are the distinguished disciples

of he whose wisdom is vast.

 

Seeing this, they delight—

the thirty-three with their Lord—

revering the Realized One,

and the natural excellence of the teaching!”

 

That is the topic on which the great brahma Sanaṅkumāra spoke. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly. When someone has a voice like this, they’re said to have the voice of the great brahma.

 

Then the great brahma Sanaṅkumāra, having manifested thirty-three life-forms, sat down on the couches of each of the gods of the thirty-three and addressed them, “What do the good gods of the thirty-three think? How the Buddha has acted for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans! For consider those who have gone for refuge to the Buddha, the teaching, and the Saṅgha, and have fulfilled their ethics. When their bodies break up, after death, some are reborn in the company of the gods who control what is imagined by others, some with the gods who love to imagine, some with the joyful gods, some with the gods of Yama, some with the gods of the thirty-three, and some with the gods of the four great god kings. And at the very least they swell the hosts of the centaurs.”

 

That is the topic on which the great brahma Sanaṅkumāra spoke. And hearing the sound of the great brahma speaking on that topic, the gods fancied, “The one sitting on my couch is the only one speaking.”

 

When one is speaking,

all the forms speak.

When one sits in silence,

they all remain silent.

 

But those gods imagine—

the thirty-three with their Lord—

that the one on their seat

is the only one to speak.

 

Next the great brahma Sanaṅkumāra merged into one corporeal form. Then he sat on the couch of Sakka, (Indra) lord of gods, and addressed the gods of the thirty-three god kings world:

 

6. Developing the Bases of Psychic Power

“What do the good gods of the thirty-three god kings think? How well described by the Blessed One—who knows and sees, the perfected one, the fully awakened Buddha—are the four bases of psychic power! They are taught for the amplification, burgeoning, and transformation of psychic power. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. These are the four bases of psychic power taught by the Buddha for the amplification, burgeoning, and transformation of psychic power.

 

All the ascetics and brahmins in the past, future, or present who wield the many kinds of psychic power do so by developing and cultivating these four bases of psychic power. Gentlemen, do you see such psychic might and power in me?”

 

“Yes, Great Brahma.”

 

“I too became so mighty and powerful by developing and cultivating these four bases of psychic power.”

 

That is the topic on which the great brahma Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the thirty-three god kings world:

 

7. The Three Openings

“What do the good gods of the thirty-three god kings world think? How well understood by the Buddha are the three opportunities for achieving happiness! What three?

 

First, take someone who lives mixed up with sensual pleasures and unskillful qualities. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. They live aloof from sensual pleasures and unskillful qualities. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the first opportunity for achieving happiness.

 

Next, take someone whose coarse physical, verbal, and mental processes have not died down. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. Their coarse physical, verbal, and mental processes die down. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the second opportunity for achieving happiness.

 

Next, take someone who doesn’t truly understand what is skillful and what is unskillful, what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright. After some time they hear the teaching of the noble ones, rationally apply the mind to how it applies to them, and practice accordingly. They truly understand what is skillful and what is unskillful, and so on. Knowing and seeing like this, ignorance is given up and knowledge arises. That gives rise to pleasure, and more than pleasure, happiness, like the joy that’s born from gladness. This is the third opportunity for achieving happiness.

 

These are the three opportunities for achieving happiness that have been understood by the Buddha.”

 

That is the topic on which the great brahma Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the thirty-three god kings world:

 

8. Mindfulness Meditation

“What do the good gods of the thirty-three god kings world think? How well described by the Buddha are the four kinds of mindfulness meditation! They are taught for achieving what is skillful. What four?

 

It’s when a mendicant meditates by observing an aspect of the body internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s bodies externally.

 

They meditate observing an aspect of feelings internally … Then they give rise to knowledge and vision of other people’s feelings externally.

 

They meditate observing an aspect of the mind internally … Then they give rise to knowledge and vision of other people’s minds externally.

 

They meditate observing an aspect of principles internally—keen, aware, and mindful, rid of covetousness and displeasure for the world. As they meditate in this way, they become rightly immersed in that, and rightly serene. Then they give rise to knowledge and vision of other people’s principles externally.

 

These are the four kinds of mindfulness meditation taught by the Buddha for achieving what is skillful.”

 

That is the topic on which the great brahma Sanaṅkumāra spoke. And having spoken about that, he addressed the gods of the thirty-three god kings world:

 

9. Seven Prerequisites of Immersion

“What do the good gods of the thirty-three god kings world think? How well described by the Buddha are the seven prerequisites of immersion for the development and fulfillment of right immersion! What seven? Right view, right thought, right speech, right action, right livelihood, right effort, and right mindfulness. Unification of mind with these seven factors as prerequisites is what is called noble right immersion ‘with its vital conditions’ and also ‘with its prerequisites’.

 

Right view gives rise to right thought. Right thought gives rise to right speech. Right speech gives rise to right action. Right action gives rise to right livelihood. Right livelihood gives rise to right effort. Right effort gives rise to right mindfulness. Right mindfulness gives rise to right immersion. Right immersion gives rise to right knowledge. Right knowledge gives rise to right freedom.

 

If anything should be rightly described as ‘a teaching that’s well explained by the Buddha, apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves; and the doors to freedom from death are flung open,’ it’s this. For 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—and the doors to freedom from death are flung open.

 

Whoever has experiential confidence in the Buddha, the teaching, and the Saṅgha, and has the ethical conduct loved by the noble ones; and whoever is spontaneously reborn, and is trained in the teaching; more than 2,400,000 such Magadhan devotees have passed away having ended three fetters. They’re stream-enterers, not liable to be reborn in the underworld, bound for awakening. And there are once-returners here, too.

 

And as for the rest of folk,

who I think have shared in merit—

I couldn’t even number them,

for fear of speaking falsely.”

 

That is the topic on which the great brahma Sanaṅkumāra spoke. And while he was speaking on that topic, this thought came to the great god king Vessavaṇa, “Oh, how incredible, how amazing! That there should be such a magnificent Teacher, and such a magnificent exposition of the teaching! And that such achievements of high distinction should be made known!”

 

And then the great brahma Sanaṅkumāra, knowing the great god king Vessavaṇa’s train of thought, said to him, “What does Great King Vessavaṇa think? In the past, too, there was such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction were made known! In the future, too, there will be such a magnificent Teacher, and such a magnificent exposition of the teaching! And such achievements of high distinction will be made known!”

 

That, lord, is the topic on which the great brahma Sanaṅkumāra spoke to the gods of the thirty-three god kings world. And the great king Vessavaṇa, having heard and learned it in the presence of the brahma as he was speaking on that topic, informed his own assembly.’”

 

And the divine being Janavasabha, having heard and learned it in the presence of the great god king Vessavaṇa as he was speaking on that topic to his own assembly, informed the Buddha. And the Buddha, having heard and learned it in the presence of the divine being Janavasabha, and also from his own direct knowledge, informed Venerable Ānanda. And Venerable Ānanda, having heard and learned it in the presence of the Buddha, informed the monks, nuns, laymen, and laywomen. And that’s how this spiritual life has become successful and prosperous, extensive, popular, widespread, and well proclaimed wherever there are gods and humans.

 

 

Mahagovinda Sutra:

 

(Dhiga Nikaya: The Great Steward sutta)

 

So I have heard. At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

 

Then, late at night, the centaur god Pañcasikha, lighting up the entire Vulture’s Peak, went up to the Buddha, bowed, stood to one side, and said to him, “lord, I would tell you of what I heard and learned directly from the gods of the thirty-three god kings world.”

 

“Tell me, Pañcasikha,” said the Buddha.

 

1. The Council of the Gods

“Lord, it was more than a few days ago—on the fifteenth day sabbath on the full moon day at the invitation to admonish held at the end of the rainy season—when all the gods of the thirty-three were sitting together in the Hall of Justice. A large assembly of gods was sitting all around, and the four great kings were seated at the four quarters.

 

The Great God King Dhataraṭṭha was seated to the east, facing west, in front of his gods. The Great God King Virūḷhaka was seated to the south, facing north, in front of his gods. The Great God King Virūpakkha was seated to the west, facing east, in front of his gods. The Great God King Vessavaṇa was seated to the north, facing south, in front of his gods.

 

When the gods of the thirty-three god kings world have a gathering like this, that is how they are seated. After that come our seats.

 

Lord, those gods who had been recently reborn in the company of the thirty-three god kings after leading the spiritual life under the Buddha outshine the other gods in beauty and glory. The gods of the thirty-three god kings became uplifted and overjoyed at that, full of rapture and happiness, saying, ‘The heavenly hosts swell, while the titan (Asura gods) hosts dwindle!’

 

Seeing the joy of those gods, Sakka, lord of gods, celebrated with these verses:

 

‘The gods rejoice—

the thirty-three with their Lord—

revering the Realized One,

and the natural excellence of the teaching;

 

and seeing the new gods,

so beautiful and glorious,

who have come here after leading

the spiritual life under the Buddha!

 

They outshine the others

in beauty, glory, and lifespan.

Here are the distinguished disciples

of he whose wisdom is vast.

 

Seeing this, they delight—

the thirty-three with their Lord—

revering the Realized One,

and the natural excellence of the teaching!’

 

The gods of the thirty-three became even more uplifted and overjoyed at that, full of rapture and happiness, saying, ‘The heavenly hosts swell, while the titan hosts dwindle!’

 

2. Eight Genuine Praises

Seeing the joy of those gods, Sakka, lord of gods, addressed them, ‘Gentlemen, would you like to hear eight genuine praises of the Buddha?’

 

‘Indeed we would, sir.’

 

Then Sakka proffered these eight genuine praises of the Buddha:

 

‘What do the good gods of the thirty-three think? How the Buddha has acted for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans! I don’t see any Teacher, past or present, who has such sympathy for the world, apart from the Buddha.

 

Also, the Buddha has explained the teaching well—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves. I don’t see any Teacher, past or present, who explains such a relevant teaching, apart from the Buddha.

 

Also, the Buddha has well described what is skillful and what is unskillful, what is blameworthy and what is blameless, what should be cultivated and what should not be cultivated, what is inferior and what is superior, and what is on the side of dark and the side of bright. I don’t see any Teacher, past or present, who so clearly describes all these things, apart from the Buddha.

 

Also, the Buddha has well described the practice that leads to extinguishment for his disciples. And extinguishment converges with the practice, as the waters of the Ganges come together and converge with the waters of the Yamuna. I don’t see any Teacher, past or present, who so clearly describes the practice that leads to extinguishment for his disciples, apart from the Buddha.

 

Also, possessions and popularity have accrued to the Buddha, so much that you’d think it would thrill even the aristocrats. But he takes his food free of vanity. I don’t see any Teacher, past or present, who takes their food so free of vanity, apart from the Buddha.

 

Also, the Buddha has gained companions, both trainees who are practicing, and those with defilements ended who have completed their journey. The Buddha is committed to the joy of solitude, but doesn’t send them away. I don’t see any Teacher, past or present, so committed to the joy of solitude, apart from the Buddha.

 

Also, the Buddha does as he says, and says as he does, thus: he does as he says, and says as he does. I don’t see any Teacher, past or present, who so practices in line with the teaching, apart from the Buddha.

 

Also, the Buddha has gone beyond doubt and got rid of indecision. He has achieved all he wished for regarding the fundamental purpose of the spiritual life. I don’t see any Teacher, past or present, who has achieved these things, apart from the Buddha.’

 

These are the eight genuine praises of the Buddha proffered by Sakka. Hearing them, the gods of the thirty-three became even more uplifted and overjoyed.

 

Then some gods thought, ‘If only four fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!’

 

Other gods thought, ‘Let alone four fully awakened Buddhas; if only three fully awakened Buddhas, or two fully awakened Buddhas might arise in the world and teach the Dhamma, just like the Blessed One! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!’

 

When they said this, Sakka said, ‘It is impossible, gentlemen, for two perfected ones, fully awakened Buddhas to arise in the same solar system at the same time. May that Blessed One be healthy and well, and remain with us for a long time! That would be for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans!’

 

Then the gods of the thirty-three, having considered and deliberated on the matter for which they were seated together in the Hall of Justice, advised and instructed the four great kings on the subject. Each one, having been advised, stood at his own seat without departing.

 

The Kings were instructed,

and heeded good advice.

With clear and peaceful minds,

they stood by their own seats.

 

Then in the northern quarter a magnificent light arose and radiance appeared, surpassing the glory of the gods. Then Sakka, lord of gods, addressed the gods of the thirty-three, ‘As indicated by the signs—light arising and radiance appearing—the brahma will appear. For this is the precursor for the appearance of the brahma, namely light arising and radiance appearing.’

 

As indicated by the signs,

the brahma will appear.

For this is the sign of the brahma:

a light vast and great.

 

3. On Sanaṅkumāra

Then the gods of the thirty-three sat in their own seats, saying, ‘We shall find out what has caused that light, and only when we have realized it shall we go to it.’ And the four great kings did likewise. Hearing that, the gods of the thirty-three agreed in unison, ‘We shall find out what has caused that light, and only when we have realized it shall we go to it.’

 

When the brahma Sanaṅkumāra appears to the gods of the thirty-three, he does so after manifesting in a solid corporeal form. For a brahma’s normal appearance is imperceptible in the visual range of the gods of the thirty-three. When the brahma Sanaṅkumāra appears to the gods of the thirty-three, he outshines the other gods in beauty and glory, as a golden statue outshines the human form. When the brahma Sanaṅkumāra appears to the gods of the thirty-three, not a single god in that assembly greets him by bowing down or rising up or inviting him to a seat. They all sit silently on their couches with their joined palms raised, thinking, ‘Now the brahma Sanaṅkumāra will sit on the couch of whatever god he chooses.’ And the god on whose couch the brahma sits is overjoyed and brimming with happiness, like a king on the day of his coronation.

 

Seeing the joy of those gods, the brahma Sanaṅkumāra celebrated with these verses:

 

‘The gods rejoice—

the thirty-three with their Lord—

revering the Realized One,

and the natural excellence of the teaching;

 

and seeing the new gods,

so beautiful and glorious,

who have come here after leading

the spiritual life under the Buddha!

 

They outshine the others

in beauty, glory, and lifespan.

Here are the distinguished disciples

of he whose wisdom is vast.

 

Seeing this, they delight—

the thirty-three with their Lord—

revering the Realized One,

and the natural excellence of the teaching!’

 

That is the topic on which the brahma Sanaṅkumāra spoke. And while he was speaking on that topic, his voice had eight qualities: it was clear, comprehensible, charming, audible, lucid, undistorted, deep, and resonant. He makes sure his voice is intelligible as far as the assembly goes, but the sound doesn’t extend outside the assembly. When someone has a voice like this, they’re said to have the voice of the brahma.

 

Then the gods of the thirty-three said to the brahma Sanaṅkumāra, ‘Good, Great brahma! Having appraised this, we rejoice. And there are the eight genuine praises of the Buddha spoken by Sakka—having appraised them, too, we rejoice.’

 

4. Eight Genuine Praises

Then the brahma said to Sakka, ‘It would be good, lord of gods, if I could also hear the eight genuine praises of the Buddha.’

 

Saying, ‘Yes, Great brahma,’ Sakka repeated the eight genuine praises for him.

 

 

 

 

 

 

 

 

 

Hearing them, the brahma Sanaṅkumāra was uplifted and overjoyed, full of rapture and happiness. Then the brahma Sanaṅkumāra manifested in a solid corporeal form, taking on the appearance of the youth Pañcasikha, and appeared to the gods of the thirty-three. Rising into the air, he sat cross-legged in the sky, like a strong man might sit cross-legged on a well-appointed couch or on level ground. There he addressed the gods of the thirty-three:

 

5. The Story of the Steward

‘What do the gods of the thirty-three think about the extent of the Buddha’s great wisdom?

 

Once upon a time, there was a king named Disampati. He had a brahmin high priest named the Steward. Disampati’s son was the prince named Reṇu, while the Steward’s son was the student named Jotipāla. There were Reṇu the prince, Jotipāla the student, and six other aristocrats; these eight became friends.

 

In due course the brahmin Steward passed away. At his passing, King Disampati lamented, “At a time when I have relinquished all my duties to the brahmin Steward and amuse myself, supplied and provided with the five kinds of sensual stimulation, he passes away!”

 

When he said this, Prince Reṇu said to him, “Sire, don’t lament too much at the Steward’s passing. He has a son named Jotipāla, who is even more astute and expert than his father. He should manage the affairs that were managed by his father.”

 

“Is that so, my prince?”

 

“That is so, sire.”

 

6. The Story of the Great Steward

So King Disampati addressed one of his men, “Go to the student Jotipāla, and say to him, ‘Best wishes, Jotipāla! You are summoned by King Disampati; he wants to see you.’”

 

“Yes, Your Majesty,” replied that man, and did as he was asked. Then Jotipāla went to the king and exchanged greetings with him.

 

When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “May you, Jotipāla, manage my affairs—please don’t turn me down! I shall appoint you to your father’s position, and anoint you as Steward.”

 

“Yes, sir,” replied Jotipāla.

 

So the king anointed him as Steward and appointed him to his father’s position. After his appointment, the Steward Jotipāla managed both the affairs that his father had managed, and other affairs that his father had not managed. He organized both the works that his father had organized, and other works that his father had not organized. When people noticed this they said, “The brahmin is indeed a Steward, a Great Steward!” And that’s how the student Jotipāla came to be known as the Great Steward.

 

6.1. Dividing the Realm

Then the Great Steward went to the six aristocrats and said, “King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? It’s likely that when he passes away the king-makers will anoint Prince Reṇu as king. Come, sirs, go to Prince Reṇu and say, ‘Prince Reṇu, we are your friends, dear, beloved, and cherished. We have shared your joys and sorrows. King Disampati is old, elderly and senior, advanced in years, and has reached the final stage of life. Who knows how long he has to live? It’s likely that when he passes away the king-makers will anoint you as king. If you should gain kingship, share it with us.’”

 

“Yes, sir,” replied the six aristocrats. They went to Prince Reṇu and put the proposal to him.

 

The prince replied, “Who else, sirs, in my realm ought to prosper if not you? If I gain kingship, I will share it with you all.”

 

In due course King Disampati passed away. At his passing, the king-makers anointed Prince Reṇu as king. But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation.

 

Then the Great Steward went to the six aristocrats and said, “King Disampati has passed away. But after being anointed, King Reṇu amused himself, supplied and provided with the five kinds of sensual stimulation. Who knows the intoxicating power of sensual pleasures? Come, sirs, go to Prince Reṇu and say, ‘Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?’”

 

“Yes, sir,” replied the six aristocrats. They went to King Reṇu and said, “Sir, King Disampati has passed away, and you have been anointed as king. Do you remember what you said?”

 

“I remember, sirs. Who is able to neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south?”

 

“Who else, sir, if not the Great Steward?”

 

So King Reṇu addressed one of his men, “Go to the brahmin Great Steward and say that King Reṇu summons him.”

 

“Yes, Your Majesty,” replied that man, and did as he was asked. Then the Great Steward went to the king and exchanged greetings with him.

 

When the greetings and polite conversation were over, he sat down to one side, and the king said to him, “Come, let the good Steward neatly divide into seven equal parts this great land, so broad in the north and narrow as the front of a cart in the south.”

 

“Yes, sir,” replied the Great Steward, and did as he was asked. All were arranged like the fronts of carts, and right in the middle was King Reṇu’s nation.

 

Dantapura for the Kaliṅgas;

Potana for the Assakas;

Māhissatī for the Avantis;

Roruka for the Sovīras;

 

Mithilā for the Videhas;

Campā was laid out for the Aṅgas;

and Varanasi for the Kāsis:

these were laid out by the Steward.

 

Then those six aristocrats were delighted with their respective gains, having achieved all they wished for, “We have received exactly what we wanted, what we wished for, what we desired, what we yearned for.”

 

Sattabhū and Brahmadatta,

Vessabhū and Bharata,

Reṇu and the two Dhataraṭṭhas:

these were the seven Bhāratas.

 

The first recitation section is finished.

 

6.2. A Good Reputation

Then the six aristocrats approached the Great Steward and said, “Steward, just as you are King Reṇu’s friend, dear, beloved, and cherished, you are also our friend. Would you manage our affairs? Please don’t turn us down!”

 

“Yes, sirs,” replied the Great Steward. Then the Great Steward managed the realms of the seven kings. And he taught seven well-to-do brahmins, and seven hundred bathed initiates to recite the hymns.

 

After some time he got this good reputation, “The Great Steward sees the brahma in person! The Great Steward discusses, converses, and consults with the brahma in person!”

 

The Great Steward thought, “I have the reputation of seeing the brahma in person, and discussing with him in person. But I don’t. I have heard that brahmins of the past who were elderly and senior, the tutors of tutors, said: ‘Whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees the brahma and discusses with him.’ Why don’t I do that?”

 

So the Great Steward went to King Reṇu and told him of the situation, saying, “Sir, I wish to go on retreat for the four months of the rainy season and practice the absorption on compassion. No one should approach me, except for the one who brings my meal.”

 

“Please do so, Steward, at your convenience.”

 

Then the Great Steward went to the six aristocrats to put the same proposal, and received the same reply.

 

He also went to the seven well-to-do brahmins and seven hundred bathed initiates and put to them the same proposal, adding, “Sirs, recite the hymns in detail as you have learned and memorized them, and teach each other how to recite.”

 

And they too said, “Please do so, Steward, at your convenience.”

 

Then the Great Steward went to his forty equal wives to put the same proposal to them, and received the same reply.

 

Then the Great Steward had a new ceremonial hall built to the east of his citadel, where he went on retreat for the four months of the rainy season and practiced the absorption on compassion. And no one approached him except the one who brought him meals.

 

But then, when the four months had passed, the Great Steward became dissatisfied and anxious, “I have heard that brahmins of the past said that whoever goes on retreat for the four months of the rainy season and practices the absorption on compassion sees the brahma and discusses with him. But I neither see the brahma nor discuss with him.”

 

6.3. A Discussion With the Brahma

And then the brahma Sanaṅkumāra, knowing the Great Steward’s train of thought, as easily as a strong person would extend or contract their arm, vanished from the realm of brahmas and reappeared in the Great Steward’s presence. At that, the Great Steward became frightened, scared, his hair standing on end, as he had never seen such a sight before. So he addressed the brahma Sanaṅkumāra in verse:

 

“Who might you be, sir,

so beautiful, glorious, majestic?

Not knowing, I ask—

how am I to know who you are?”

 

“In the realm of brahma they know me

as ‘The Eternal Youth’.

All the gods know me thus,

and so you should know me, Steward.”

 

“A brahma deserves a seat and water,

foot-salve, and sweet cakes.

Sir, I ask you to please accept

these gifts of hospitality.”

 

“I accept the gifts of hospitality

of which you speak.

I grant you the opportunity

to ask whatever you desire—

about welfare and benefit in this life,

or happiness in lives to come.”

 

Then the Great Steward thought, “the brahma Sanaṅkumāra has granted me an opportunity. Should I ask him about what is beneficial for this life or lives to come?”

 

Then he thought, “I’m skilled in what is beneficial for this life, and others even ask me about it. Why don’t I ask the brahma about the benefit that specifically applies to lives to come?” So he addressed the brahma Sanaṅkumāra in verse:

 

“I’m in doubt, so I ask the brahma—

who is free of doubt—

about things one may learn from another.

Standing on what, training in what

may a mortal reach the deathless realm of brahma?”

 

“He among men, O brahmin,

has given up possessiveness,

at one, compassionate,

free of putrefaction, and refraining from sex.

Standing on that, training in that

a mortal may reach the deathless realm of brahma.”

 

“Sir, I understand what ‘giving up possessiveness’ means. It’s when someone gives up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness. That’s how I understand ‘giving up possessiveness’.

 

Sir, I understand what ‘at one’ means. It’s when someone frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw. That’s how I understand ‘at one’.

 

Sir, I understand what ‘compassionate’ means. It’s when someone meditates spreading a heart full of compassion to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will. That’s how I understand ‘compassionate’.

 

But I don’t understand what you say about putrefaction.

 

What among men, O the brahma, is putrefaction?

I don’t understand, so tell me, attentive one:

wrapped in what do people stink,

headed for hell, shut out of the realm of brahma?”

 

“Anger, lies, fraud, and deceit,

miserliness, vanity, jealousy,

desire, stinginess, harassing others,

greed, hate, vanity, and delusion—

those bound to such things

are not devoid of putrefaction;

they’re headed for hell,

shut out of the realm of brahma.”

 

“As I understand what you say about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness!”

 

“Please do so, Steward, at your convenience.”

 

6.4. Informing King Reṇu

So the Great Steward went to King Reṇu and said, “Sir, please now find another high priest to manage the affairs of state for you. I wish to go forth from the lay life to homelessness. As I understand what the brahma says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.

 

I announce to King Reṇu,

the lord of the land:

you must learn how to rule,

for I no longer care for my ministry.”

 

“If you’re lacking any pleasures,

I’ll supply them for you.

I’ll protect you from any harm,

for I command the nation’s army.

You are my father, I am your son!

O Steward, please don’t leave!”

 

“I’m lacking no pleasures,

and no-one is harming me.

I’ve heard a non-human voice,

so I no longer care for lay life.”

 

“What was that non-human like?

What did he say to you,

hearing which you would abandon

our house and all our people?”

 

“Before entering this retreat,

I only liked to sacrifice.

I kindled the sacred flame,

strewn about with kusa grass.

 

But then the brahma the Eternal Youth

appeared to me from the realm of brahma.

He answered my question,

hearing which I no longer care for lay life.”

 

“I have faith, O Steward,

in that of which you speak.

Having heard a non-human voice,

what else could you do?

 

We will follow your example,

Steward, be my Teacher!

Like a gem of beryl—

flawless, immaculate, beautiful—

that’s how pure we shall live,

in the Steward’s dispensation.

 

If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

 

6.5. Informing the Six Aristocrats

Then the Great Steward went to the six aristocrats and said, “Good sirs, please now find another high priest to manage the affairs of state for you. I wish to go forth from the lay life to homelessness. As I understand what the brahma says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness!”

 

Then the six aristocrats withdrew to one side and thought up a plan, “These brahmins are greedy for wealth. Why don’t we try to persuade him with wealth?”

 

They returned to the Great Steward and said, “In these seven kingdoms there is abundant wealth. We’ll get you as much as you want.”

 

“Enough, sirs. I already have abundant wealth, owing to my lords. Giving up all that, I shall go forth.”

 

Then the six aristocrats withdrew to one side and thought up a plan, “These brahmins are greedy for women. Why don’t we try to persuade him with women?”

 

They returned to the Great Steward and said, “In these seven kingdoms there are many women. We’ll get you as many as you want.”

 

“Enough, sirs. I already have forty equal wives. Giving up all them, I shall go forth.”

 

“If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

 

“If you all give up sensual pleasures,

to which ordinary people are attached,

exert yourselves, being strong,

and possessing the power of patience.

 

This path is the straight path,

this path is supreme.

Guarded by the good, the true teaching

leads to rebirth in the realm of brahma.”

 

“Well then, sir, please wait for seven years. When seven years have passed, we shall go forth with you. Your destiny shall be ours.”

 

“Seven years is too long, sirs. I cannot wait that long. Who knows what will happen to the living? We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death. I shall go forth.”

 

“Well then, sir, please wait for six years, five years, four years, three years, two years, one year, seven months, six months, five months, four months, three months, two months, one month, or even a fortnight. When a fortnight has passed, we shall go forth. Your destiny shall be ours.”

 

“A fortnight is too long, sirs. I cannot wait that long. Who knows what will happen to the living? We are heading to the next life. We must be thoughtful and wake up! We must do what’s good and lead the spiritual life, for no-one born can escape death. As I understand what the brahma says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”

 

“Well then, sir, please wait for a week, so that we can instruct our sons and brothers in kingship. When a week has passed, we shall go forth. Your destiny shall be ours.”

 

“A week is not too long, sirs. I will wait that long.”

 

6.6. Informing the Brahmins

Then the Great Steward also went to the seven well-to-do brahmins and seven hundred bathed initiates and said, “Good sirs, please now find another tutor to teach you to recite the hymns. I wish to go forth from the lay life to homelessness. As I understand what the brahma says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”

 

“Please don’t go forth from the lay life to homelessness! The life of one gone forth is of little influence or profit, whereas the life of a brahmin is of great influence and profit.”

 

“Please, good sirs, don’t say that. Who has greater influence and profit than myself? For now I am like a king to kings, like the brahma to brahmins, like a god to householders. Giving up all that, I shall go forth. As I understand what the brahma says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”

 

“If the Steward is going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

 

6.7. Informing the Wives

Then the Great Steward went to his forty equal wives and said, “Ladies, please do whatever you wish, whether returning to your own families, or finding another husband. I wish to go forth from the lay life to homelessness. As I understand what the brahma says about putrefaction, it’s not easy to quell while living at home. I shall go forth from the lay life to homelessness.”

 

“You are the only family we want! You are the only husband we want! If you are going forth from the lay life to homelessness, we shall do so too. Your destiny shall be ours.”

 

6.8. The Great Steward Goes Forth

When a week had passed, the Great Steward shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. And when he had gone forth, the seven anointed aristocrat kings, the seven brahmins with seven hundred initiates, the forty equal wives, and many thousands of aristocrats, brahmins, householders, and many harem women shaved off their hair and beards, dressed in ocher robes, and went forth from the lay life to homelessness.

 

Escorted by that assembly, the Great Steward wandered on tour among the villages, towns, and capital cities. And at that time, whenever he arrived at a village or town, he was like a king to kings, like the brahma to brahmins, like a god to householders. And whenever people sneezed or tripped over they’d say: “Homage to the Great Steward! Homage to the high priest for the seven!”

 

And the Great Steward meditated spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. He meditated spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, he spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. And he taught his disciples the path to rebirth in the company of brahma.

 

Those of his disciples who completely understood the Great Steward’s instructions, at the breaking up of the body, after death, were reborn in the realm of brahma. Of those disciples who only partly understood the Great Steward’s instructions, some were reborn in the company of the gods who control what is imagined by others, while some were reborn in the company of the gods who love to imagine, or the joyful gods, or the gods of Yama, or the gods of the thirty-three, or the gods of the four great kings. And at the very least they swelled the hosts of the centaurs.

 

And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.’

 

Do you remember this, Blessed One?”

 

“I remember, Pañcasikha. I myself was the brahmin Great Steward at that time. And I taught those disciples the path to rebirth in the company of brahma. But that spiritual path of mine doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. It only leads as far as rebirth in the realm of brahma.

 

But this spiritual path does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. And what is the spiritual path that leads to extinguishment? It is simply this noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is the spiritual path that leads to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.

 

Those of my disciples who completely understand my instructions realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.

 

Of those disciples who only partly understand my instructions, some, with the ending of the five lower fetters, become reborn spontaneously. They are extinguished there, and are not liable to return from that world.

 

Some, with the ending of three fetters, and the weakening of greed, hate, and delusion, become once-returners. They come back to this world once only, then make an end of suffering.

 

And some, with the ending of three fetters, become stream-enterers, not liable to be reborn in the underworld, bound for awakening.

 

And so the going forth of all those gentlemen was not in vain, was not wasted, but was fruitful and fertile.”

 

That is what the Buddha said. Delighted, the centaur Pañcasikha approved and agreed with what the Buddha said. He bowed and respectfully circled the Buddha, keeping him on his right, before vanishing right there.

 

 

 

Sakkapañha Sutra:

 

(Dhiga Nikaya: Sakka’s Questions sutta)

 

So I have heard. At one time the Buddha was staying in the land of the Magadhans, where east of Rājagaha there is a brahmin village named Ambasaṇḍā, north of which, on Mount Vediyaka, is Indra’s hill cave.

 

Now at that time Sakka, the lord of gods, grew eager to see the Buddha. He thought, “Where is the Blessed One at present, the perfected one, the fully awakened Buddha?”

 

Seeing that the Buddha was at Indra’s hill cave, he addressed the gods of the thirty-three god kings world, “Good sirs, the Buddha is staying in the land of the Magadhans at Indrasala cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”

 

“Yes, lord,” replied the gods.

 

Then Sakka addressed the centaur Pañcasikha, “Dear Pañcasikha, the Buddha is staying in the land of the Magadhans at Indra’s hill cave. What if we were to go and see that Blessed One, the perfected one, the fully awakened Buddha?”

 

“Yes, lord,” replied the centaur Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went as Sakka’s attendant.

 

Then Sakka went at the head of a retinue consisting of the gods of the thirty-three and the centaur Pañcasikha. As easily as a strong person would extend or contract their arm, he vanished from the heaven of the gods of the thirty-three and landed on Mount Vediyaka north of Ambasaṇḍā.

 

Now at that time a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā, as happens through the glory of the gods. People in the villages round about, terrified, shocked, and awestruck, said, “Mount Vediyaka must be on fire today, blazing and burning! Oh why has such a dazzling light appeared over Mount Vediyaka and Ambasaṇḍā?”

 

Then Sakka addressed the centaur Pañcasikha, “My dear Pañcasikha, it is hard for one like me to get near the Realized Ones while they are on retreat practicing absorption, enjoying absorption. But if you were to charm the Buddha first, then I could go to see him.”

 

“Yes, lord,” replied the centaur Pañcasikha. Taking his arched harp made from the pale timber of wood-apple, he went to Indra’s hill cave. When he had drawn near, he stood to one side, thinking, “This is neither too far nor too near; and he’ll hear my voice.”

 

1. Pañcasikha’s Song

Standing to one side, Pañcasikha played his arched harp, and sang these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love.

 

“O Bhaddā Suriyavaccasā, my Darling Sunshine,

I pay homage to your father Timbaru,

through whom was born a lady so fine,

to fill me with a joy I never knew.

 

As sweet as a breeze to one who’s sweating,

or when thirsty, a sweet and cooling drink,

so dear are you, Aṅgīrasi, to me—

just like the teaching is to all the saints!

 

Like a cure when you’re struck by fever dire,

or food to ease the hunger pain,

come on, Bhaddā, please put out my fire,

quench me like water on a flame.

 

As elephants burning in the heat of summer,

sink down in a lotus pond to rest,

so cool, full of petals and of pollen—

that’s how I would plunge into your breast.

 

Like elephants bursting bonds in rutting season,

beating off the pricks of lance and pikes—

I just don’t understand what is the reason

I’m so crazy for your shapely thighs!

 

For you, my heart is full of passion,

I’m in a besotted state of mind.

There is no going back, I’m just not able,

I’m like a fish that’s hooked up on the line.

 

Come on, my Bhaddā, hold me, fair of thighs!

Embrace me, maid of captivating eyes!

Take me in your arms, my lovely lady,

that’s all I’d ever want or could desire.

 

Ah, then my desire was such a small thing,

my sweet, with your curling wavy hair;

now, like to arahants an offering,

it’s grown so very much from there.

 

Whatever the merit I have forged

by giving to such perfected beings—

may that, my altogether gorgeous,

ripen in togetherness with you.

 

Whatever the merit I have forged

in this vast territory,

may that, my altogether gorgeous,

ripen in togetherness with you.

 

As the Sakyan, absorbed, did meditate

at one, alert, and mindful too,

the sage seeking the state free of death—

so I, oh my Sunshine, seek for you!

 

And just like the sage would delight,

once he had awakened to the truth,

so I would delight, my fine lady,

were I to become one with you.

 

If Sakka were to grant me one wish,

as Lord of the Thirty and Three,

my Bhaddā, you’re all I would wish for,

so strong is the love in me.

 

Like a freshly blossoming sal tree

is your father, my lady so wise.

I pay homage to he, bowing humbly,

whose daughter is of such a kind.”

 

When Pañcasikha had spoken, the Buddha said to him, “Pañcasikha, the sound of your strings blends well with the sound of your singing, so that neither overpowers the other. But when did you compose these verses on the Buddha, the teaching, the Saṅgha, the perfected ones, and sensual love?”

 

“This one time, lord, when you were first awakened, you were staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. And at that time I was in love with the goddess named Bhaddā Suriyavaccasā, ‘Darling Sunshine’, the daughter of the centaur god king Timbaru. But the sister desired another. It was the one named Sikhaṇḍī, the son of god Mātali the charioteer, who she loved. Since I couldn’t win that sister by any means, I took my arched harp to Timbaru’s home, where I played those verses.

 

When I finished, Suriyavaccasā said to me, ‘Dear sir, I have not personally seen the Buddha. But I did hear about him when I went to dance for the gods of the thirty-three god kings world in the Hall of Justice. Since you extol the Buddha, let us meet up today.’ And that’s when I met up with that sister. But we have not met since.”

 

2. The Approach of Sakka

Then Sakka, lord of gods, thought, “Pañcasikha is exchanging pleasantries with the Buddha.”

 

So he addressed Pañcasikha, “My dear Pañcasikha, please bow to the Buddha for me, saying: ‘Lord, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.’”

 

“Yes, lord,” replied Pañcasikha. He bowed to the Buddha and said, “Lord, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”

 

“So may Sakka with his ministers and retinue be happy, Pañcasikha,” said the Buddha, “for all want to be happy—whether gods, humans, asuras, nagas, centaurs, or any of the other diverse creatures there may be.”

 

For that is how the Realized Ones salute such illustrious spirits. And being saluted by the Buddha, Sakka entered Indra’s hill cave, bowed to the Buddha, and stood to one side. And the gods of the thirty-three god kings world did likewise, as did Pañcasikha.

 

And at that time the uneven places were evened out, the cramped places were opened up, the darkness vanished in the cave and light appeared, as happens through the glory of the gods.

 

Then the Buddha said to Sakka, “It’s incredible and amazing that you, the venerable Kosiya, (Sakka) who has so many duties and so much to do, should come here.”

 

“For a long time I’ve wanted to come and see the Buddha, but I wasn’t able, being prevented by my many duties and responsibilities for the gods of the thirty-three god kings world. This one time, lord, the Buddha was staying near Sāvatthī in the frankincense-tree hut. Then I went to Sāvatthī to see the Buddha. But at that time the Buddha was sitting immersed in some kind of meditation. And a divine maiden of Great god King Vessavaṇa named Bhūjati was attending on the Buddha, standing there paying homage to him with joined palms.

 

So I said to her, ‘Sister, please bow to the Buddha for me, saying: “Lord, Sakka, lord of gods, with his ministers and retinue, bows with his head at your feet.”’

 

When I said this, she said to me, ‘It’s the wrong time to see the Buddha, as he’s in retreat.’

 

‘Well then, sister, please convey my message when the Buddha emerges from that concentration.’ I hope that sister bowed to you? Do you remember what she said?”

 

“She did bow, lord of gods, and I remember what she said. I also remember I heard the sound of your vehicle wheels as soon as I came out of that concentration.” (Buddha came out from the trance as Sakka went away)

 

“Lord, I have heard and learned this in the presence of the gods who were reborn in the host of the thirty-three god kings world before me: ‘When a Realized One arises in the world, perfected and fully awakened, the heavenly hosts swell, while the titan hosts dwindle.’ And I have seen this with my own eyes.

 

2.1. The Story of Gopikā

Right here in Kapilavatthu there was a Sakyan lady named Gopikā who had confidence in the Buddha, the teaching, and the Saṅgha, and had fulfilled her ethics. Losing her attachment to femininity, she craved masculinity. When her body broke up, after death, she was reborn in a good place, in the heavenly realm. In the company of the gods of the thirty-three she became one of my sons. There they knew him as the god Gopaka.

 

Meanwhile three others, mendicants who had led the spiritual life under the Buddha, were reborn in the inferior centaur heavenly realm. There they amused themselves, supplied and provided with the five kinds of sensual stimulation, and became my servants and attendants.

 

At that, Gopaka scolded them, ‘Where on earth were you at, good sirs, when you heard the Buddha’s teaching! For while I was still a woman I had confidence in the Buddha, the dharma, and the Saṅgha, and had fulfilled my virtues. I lost my attachment to femininity and craved masculinity. When my body broke up, after death, I was reborn in a good place, a heavenly realm. In the company of the gods of the thirty-three god kings I became one of Sakka’s sons. Here they know me as the god Gopaka. But you, having led the spiritual life under the Buddha, were reborn in the inferior centaur realm. It is a sad sight indeed to see fellow practitioners reborn in the inferior centaur realm.’

 

When scolded by Gopaka, two of those gods regained their memory right away. They went to the host of the retinue of brahmas world, but one god remained attached to sensual pleasures.

 

‘“I was a laywoman disciple of the Clear-eyed One,

and my name was Gopikā.

I was devoted to the Buddha and the teaching,

and I faithfully served the Saṅgha.

 

Because of the excellence of the Buddha’s teaching,

I’m now a mighty, splendid son of Sakka,

reborn among the Three and Thirty god kings world.

And here they know me as Gopaka.

 

Then I saw some mendicants who I’d seen before,

dwelling in the host of centaurs.

When I used to be a human,

they were disciples of Master Gotama.

 

I served them with food and drink,

and clasped their feet in my own home.

Where on earth were these good sirs at

when they learned the Buddha’s teachings?

 

For each must know for themselves the teaching

so well-taught, realized by the Clear-eyed One.

I was one who followed you,

having heard the fine words of the noble ones.

 

I’m now a mighty, splendid son of Sakka,

reborn among the Three and Thirty.

But you followed the best of men,

and led the supreme spiritual life,

 

but still you’re born in this lesser realm,

a rebirth unbefitting.

It’s a sad sight I see, good sirs,

fellow practitioners in a lesser realm.

 

Reborn in the host of centaurs,

only to wait upon the gods.

Meanwhile, I dwelt in a house—

but see my distinction now!

 

Having been a woman now I’m a male god,

blessed with heavenly sensual pleasures.”

Scolded by that disciple of Gotama,

comprehending Gopaka,

they were struck with urgency.

 

“Let’s strive, let’s try hard—

we won’t serve others any more!”

Two of them roused up energy,

recalling the Buddha’s instructions.

 

Right away they became dispassionate,

seeing the drawbacks in sensual pleasures.

The fetters and bonds of sensual pleasures—

the ties of the Wicked One so hard to break—

 

they burst them like a bull elephant his ropes,

and passed right over the thirty-three.

The gods with Indra and the Progenitor

were all gathered in the Hall of Justice.

 

As they sat there, they passed over them,

the heroes desireless, practicing purity.

Seeing them, Vāsava was struck with urgency;

the master of gods in the midst of the group said,

 

“These were born in the lesser centaur realm,

but now they pass us by!”

Heeding the speech of one so moved,

Gopaka addressed Vāsava,

 

“There is a Buddha, a lord of men, in the world.

Known as the Sakyan Sage,

he’s mastered the senses.

Those sons of his lost their memory;

but when scolded by me they gained it back.

 

Of the three, there is one who remains

dwelling in the host of centaurs.

But two, recollecting the path to awakening,

serene, spurn even the gods.

 

Such is the explanation of the teaching here:

not a single disciple doubts that.

We venerate the Buddha, the victor, lord of men,

who has crossed the flood and cut off doubt.

 

They attained distinction to the extent

they understood the teaching here;

two of them distinguished

in the host of the retinue of brahmas world.”’

 

We have come here, dear lord,

to realize this same teaching.

If the Buddha would give me a chance,

I would ask a question, dear lord.”

 

Then the Buddha thought, “For a long time now this god has led a pure life. Any question he asks me will be beneficial, not unbeneficial. And he will quickly understand any answer I give to his question.”

 

So the Buddha addressed Sakka in verse:

 

“Ask me your question, Vāsava,

whatever you want.

I’ll solve each and every

question you have.”

 

The first recitation section is finished.

 

Having been granted an opportunity by the Buddha, Sakka asked the first question.

 

“Dear lord, what fetters bind the gods, humans, titans, dragons, centaurs—and any of the other diverse creatures—so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate?”

 

Such was Sakka’s question to the Buddha. And the Buddha answered him:

 

“Lord of gods, the fetters of jealousy and stinginess bind the gods, humans, titans, dragons, centaurs—and any of the other diverse creatures—so that, though they wish to be free of enmity, violence, hostility, and hate, they still have enmity, violence, hostility, and hate.”

 

Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

 

And then, having approved and agreed with what the Buddha said, Sakka asked another question:

 

“But dear lord, what is the source, origin, birthplace, and inception of jealousy and stinginess? When what exists is there jealousy and stinginess? When what doesn’t exist is there no jealousy and stinginess?”

 

“The liked and the disliked, lord of gods, are the source of jealousy and stinginess. When the liked and the disliked exist there is jealousy and stinginess. When the liked and the disliked don’t exist there is no jealousy and stinginess.”

 

“But dear lord, what is the source of what is liked and disliked?”

 

“Desire is the source of what is liked and disliked.”

 

“But what is the source of desire?”

 

“Thought is the source of desire.”

 

“But what is the source of thought?”

 

“Judgments driven by the proliferation of perceptions are the source of thoughts.”

 

“But how does a mendicant fittingly practice for the cessation of judgments driven by the proliferation of perceptions?”

 

2.2. Meditation on Feelings

“Lord of gods, there are two kinds of happiness, I say: that which you should cultivate, and that which you should not cultivate. There are two kinds of sadness, I say: that which you should cultivate, and that which you should not cultivate. There are two kinds of equanimity, I say: that which you should cultivate, and that which you should not cultivate.

 

Why did I say that there are two kinds of happiness? Well, should you know of a happiness: ‘When I cultivate this kind of happiness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of happiness. Whereas, should you know of a happiness: ‘When I cultivate this kind of happiness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of happiness. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That’s why I said there are two kinds of happiness.

 

Why did I say that there are two kinds of sadness? Well, should you know of a sadness: ‘When I cultivate this kind of sadness, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of sadness. Whereas, should you know of a sadness: ‘When I cultivate this kind of sadness, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of sadness. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That’s why I said there are two kinds of sadness.

 

Why did I say that there are two kinds of equanimity? Well, should you know of an equanimity: ‘When I cultivate this kind of equanimity, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of equanimity. Whereas, should you know of an equanimity: ‘When I cultivate this kind of equanimity, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of equanimity. And that which is free of placing the mind and keeping it connected is better than that which still involves placing the mind and keeping it connected. That’s why I said there are two kinds of equanimity.

 

That’s how a mendicant fittingly practices for the cessation of judgments driven by the proliferation of perceptions.”

 

Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

 

2.3. Restraint in the Monastic Code

And then Sakka asked another question:

 

“But dear lord, how does a mendicant practice for restraint in the monastic code?”

 

“Lord of gods, I say that there are two kinds of bodily behavior: that which you should cultivate, and that which you should not cultivate. I say that there are two kinds of verbal behavior: that which you should cultivate, and that which you should not cultivate. There are two kinds of search, I say: that which you should cultivate, and that which you should not cultivate.

 

Why did I say that there are two kinds of bodily behavior? Well, should you know of a bodily conduct: ‘When I cultivate this kind of bodily conduct, unskillful qualities grow, and skillful qualities decline.’ You should not cultivate that kind of bodily conduct. Whereas, should you know of a bodily conduct: ‘When I cultivate this kind of bodily conduct, unskillful qualities decline, and skillful qualities grow.’ You should cultivate that kind of bodily conduct. That’s why I said there are two kinds of bodily behavior.

 

Why did I say that there are two kinds of verbal behavior? Well, should you know of a kind of verbal behavior that it causes unskillful qualities to grow while skillful qualities decline, you should not cultivate it. Whereas, should you know of a kind of verbal behavior that it causes unskillful qualities to decline while skillful qualities grow, you should cultivate it. That’s why I said there are two kinds of verbal behavior.

 

Why did I say that there are two kinds of search? Well, should you know of a kind of search that it causes unskillful qualities to grow while skillful qualities decline, you should not cultivate it. Whereas, should you know of a kind of search that it causes unskillful qualities to decline while skillful qualities grow, you should cultivate it. That’s why I said there are two kinds of search.

 

That’s how a mendicant practices for restraint in the monastic code.”

 

Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

 

2.4. Sense Restraint

And then Sakka asked another question:

 

“But dear lord, how does a mendicant practice for restraint of the sense faculties?”

 

“Lord of gods, I say that there are two kinds of sight known by the eye: that which you should cultivate, and that which you should not cultivate. There are two kinds of sound known by the ear … smells known by the nose … tastes known by the tongue … touches known by the body … ideas known by the mind: that which you should cultivate, and that which you should not cultivate.”

 

When the Buddha said this, Sakka said to him:

 

“Lord, this is how I understand the detailed meaning of the Buddha’s brief statement: You should not cultivate the kind of sight known by the eye which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of sight known by the eye which causes unskillful qualities to decline while skillful qualities grow. You should not cultivate the kind of sound, smell, taste, touch, or idea known by the mind which causes unskillful qualities to grow while skillful qualities decline. And you should cultivate the kind of idea known by the mind which causes unskillful qualities to decline while skillful qualities grow.

 

Lord, that’s how I understand the detailed meaning of the Buddha’s brief statement. Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

 

And then Sakka asked another question:

 

“Dear lord, do all ascetics and brahmins have a single doctrine, ethics, desire, and attachment?”

 

“No, lord of gods, they do not.”

 

“Why not?”

 

“The world has many and diverse elements. Whatever element sentient beings insist on in this world of many and diverse elements, they obstinately stick to it, insisting that: ‘This is the only truth, anything else is futile.’ That’s why not all ascetics and brahmins have a single doctrine, ethics, desire, and attachment.”

 

“Dear lord, have all ascetics and brahmins reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal?”

 

“No, lord of gods, they have not.”

 

“Why not?”

 

“Those mendicants who are freed through the ending of craving have reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal. That’s why not all ascetics and brahmins have reached the ultimate end, the ultimate sanctuary from the yoke, the ultimate spiritual life, the ultimate goal.”

 

Such was the Buddha’s answer to Sakka. Delighted, Sakka approved and agreed with what the Buddha said, saying, “That’s so true, Blessed One! That’s so true, Holy One! Hearing the Buddha’s answer, I’ve gone beyond doubt and got rid of indecision.”

 

And then Sakka, having approved and agreed with what the Buddha said, said to him,

 

“Turbulence, lord, is a disease, a boil, a dart. Turbulence drags a person to be reborn in life after life. That’s why a person finds themselves in states high and low. Elsewhere, among other ascetics and brahmins, I wasn’t even given a chance to ask these questions that the Buddha has answered. The dart of doubt and uncertainty has lain within me for a long time, but the Buddha has plucked it out.”

 

“Lord of gods, do you recall having asked this question of other ascetics and brahmins?”

 

“I do, lord.”

 

“If you wouldn’t mind, lord of gods, tell me how they answered.”

 

“It’s no trouble when someone such as the Blessed One is sitting here.”

 

“Well, speak then, lord of gods.”

 

“Lord, I approached those who I imagined were ascetics and brahmins living in the wilderness, in remote lodgings. But they were stumped by my question, and they even questioned me in return: ‘What is the venerable’s name?’ So I answered them: ‘Dear sir, I am Sakka, lord of gods.’ So they asked me another question: ‘But lord of gods, what deed brought you to this position?’ So I taught them the Dhamma as I had learned and memorized it. And they were pleased with just that much: ‘We have seen Sakka, lord of gods! And he answered our questions!’ Invariably, they become my disciples, I don’t become theirs. But sir, I am the Buddha’s disciple, a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

 

2.5. On Feeling Happy

“Lord of gods, do you recall ever feeling such joy and happiness before?”

 

“I do, lord.”

 

“But how?”

 

“Once upon a time, lord, a battle was fought between the gods and the titans (Asura gods). In that battle the gods won and the titans lost. It occurred to me as victor, ‘Now the gods shall enjoy both the nectar of the gods and the nectar of the titans.’ But sir, that joy and happiness is in the sphere of the rod and the sword. It doesn’t lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment. But the joy and happiness I feel listening to the Buddha’s teaching is not in the sphere of the rod and the sword. It does lead to disillusionment, dispassion, cessation, peace, insight, awakening, and extinguishment.”

 

“But lord of gods, what reason do you see for speaking of such joy and happiness?”

 

“I see six reasons to speak of such joy and happiness, lord.

 

While staying right here,

remaining in the godly form,

I have gained an extended life:

know this, dear lord.

 

This is the first reason.

 

When I fall from the heavenly host,

leaving behind the non-human life,

I shall consciously go to a new womb,

wherever my mind delights.

 

This is the second reason.

 

Living happily under the guidance

of the one of unclouded wisdom,

I shall practice systematically,

aware and mindful.

 

This is the third reason.

 

And if awakening should arise

as I practice systematically,

I shall live as one who understands,

and my end shall come right there.

 

This is the fourth reason.

 

When I fall from the human realm,

leaving behind the human life,

I shall become a god again,

supreme in the heaven realm.

 

This is the fifth reason.

 

They are the finest of gods,

the glorious Akaniṭṭhas.

So long as my final life goes on,

there my home will be.

 

This is the sixth reason.

 

Seeing these six reasons I speak of such joy and happiness.

 

My wishes unfulfilled,

doubting and undecided,

I wandered for such a long time,

in search of the Realized One.

 

I imagined that ascetics

living in seclusion

must surely be awakened,

so I went to sit near them.

 

‘How is there success?

How is there failure?’

But they were stumped by such questions

about the path and practice.

 

And when they found out that I

was Sakka, come from the gods,

they questioned me instead about

the deed that brought me to this state.

 

I taught them the Dhamma

as I had learned it among men.

They were delighted with that, saying:

‘We’ve seen Vāsava!’

 

Now since I’ve seen the Buddha,

who helps us overcome doubt,

today, free of fear,

I pay homage to the awakened one.

 

Destroyer of the dart of craving,

the Buddha is unrivaled.

I bow to the great hero,

the Buddha, kinsman of the Sun.

 

In the same way that brahma ought be revered

by we gods, dear lord,

today we shall revere you—

come, let us revere you ourselves!

 

You alone are the Awakened!

You are the Teacher supreme!

In the world with its gods,

you have no rival.”

 

Then Sakka addressed the centaur Pañcasikha, “Dear Pañcasikha, you were very helpful to me, since you first charmed the Buddha, after which I went to see him. I shall appoint you to your father’s position—you shall be king of the centaurs. And I give you Bhaddā Suriyavaccasā, for she loves you very much.”

 

Then Sakka, touching the ground with his hand, expressed this heartfelt sentiment three times:

 

“Homage to that Blessed One, the perfected one, the fully awakened Buddha!

 

Homage to that Blessed One, the perfected one, the fully awakened Buddha!

 

Homage to that Blessed One, the perfected one, the fully awakened Buddha!”

 

And while this discourse was being spoken, the stainless, immaculate vision of the Dhamma arose in Sakka, lord of gods: “Everything that has a beginning has an end.” And also for another 80,000 gods.

 

Such were the questions Sakka was invited to ask, and which were answered by the Buddha. And that’s why the name of this discussion is “Sakka’s Questions”.

 

 

Pāyāsi Sutra:

 

(Dhiga Nikaya: With Pāyāsi sutta)

 

So I have heard. At one time Venerable Kumara Kassapa was wandering in the land of the Kosalans together with a large Saṅgha of five hundred mendicants when he arrived at a Kosalan citadel named Setavyā. He stayed in the grove of Indian Rosewood to the north of Setavyā.

 

Now at that time the chieftain Pāyāsi was living in Setavyā. It was a crown property given by King Pasenadi of Kosala, teeming with living creatures, full of hay, wood, water, and grain, a royal park endowed to a brahmin.

 

1. On Pāyāsi

Now at that time Pāyāsi had the following harmful misconception: “There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.”

 

The brahmins and householders of Setavyā heard, “It seems the ascetic Kumara Kassapa—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ It’s good to see such perfected ones.” Then, having departed Setavyā, they formed into companies and headed north to the grove.

 

Now at that time the chieftain Pāyāsi had retired to the upper floor of his stilt longhouse for his midday nap. He saw the brahmins and householders heading north towards the grove, and addressed his butler, “My butler, why are the brahmins and householders heading north towards the grove?”

 

“The ascetic Kumara Kassapa—a disciple of the ascetic Gotama—is staying in the grove of Indian Rosewood to the north of Setavyā. He has this good reputation: ‘He is astute, competent, intelligent, learned, a brilliant speaker, eloquent, mature, a perfected one.’ They’re going to see that Kumara Kassapa.”

 

“Well then, go to the brahmins and householders and say to them: ‘Sirs, the chieftain Pāyāsi asks you to wait, as he will also go to see the ascetic Kumara Kassapa.’ Before venerable Kumara Kassapa convinces those foolish and incompetent brahmins and householders that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds—for none of these things are true!”

 

“Yes, sir,” replied the butler, and did as he was asked.

 

Then Pāyāsi escorted by the brahmins and householders, went up to venerable Kumara Kassapa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side. Before sitting down to one side, some of the brahmins and householders of Setavyā bowed, some exchanged greetings and polite conversation, some held up their joined palms toward venerable Kumara Kassapa, some announced their name and clan, while some kept silent.

 

2. Nihilism

Seated to one side, the chieftain Pāyāsi said to Venerable Kumara Kassapa, “Master Kassapa, this is my doctrine and view: ‘There is no afterlife. No beings are reborn spontaneously. There’s no fruit or result of good and bad deeds.’”

 

“Chieftain, may I never see or hear of anyone holding such a doctrine or view! For how on earth can anyone say such a thing?

 

2.1. The Simile of the Moon and Sun

Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. What do you think, chieftain? Are the moon and sun in this world or the other world? Are they gods or humans?”

 

“They are in the other world, Master Kassapa, and they are gods, not humans.”

 

“By this method it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”

 

“Even though Master Kassapa says this, still I think that there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”

 

“Is there a method by which you can prove what you say?”

 

“There is, Master Kassapa.”

 

“How, exactly, chieftain?”

 

“Well, I have friends and colleagues, relatives and kin who kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. Some time later they become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go to them and say, ‘Sirs, there are some ascetics and brahmins who have this doctrine and view: “Those who kill living creatures, steal, and commit sexual misconduct; use speech that’s false, divisive, harsh, or nonsensical; and are covetous, malicious, and have wrong view—when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.” You do all these things. If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a place of loss, a bad place, the underworld, hell. If that happens, sirs, come and tell me that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds. I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’ They agree to this. But they don’t come back to tell me, nor do they send a messenger. This is the method by which I prove that there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds.”

 

2.2. The Simile of the Bandit

“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. What do you think, chieftain? Suppose they were to arrest a bandit, a criminal and present him to you, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ Then you’d say to them, ‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, at the place of execution to the south of the city, chop off his head.’ Saying, ‘Good,’ they’d do as they were told, sitting him down at the place of execution. Could that bandit get the executioners to wait, saying, ‘Please, good executioners! I have friends and colleagues, relatives and kin in such and such village or town. Wait until I’ve visited them, then I’ll come back’? Or would they just chop off his head as he prattled on?”

 

 

“They’d just chop off his head.”

 

“So even a human bandit couldn’t get his human executioners to stay his execution. What then of your friends and colleagues, relatives and kin who are reborn in a lower realm after doing bad things? Could they get the wardens of hell to wait, saying, ‘Please, good wardens of hell! Wait until I’ve gone to the chieftain Pāyāsi to tell him that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds’? By this method, too, it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”

 

“Even though Master Kassapa says this, still I think that there is no afterlife.”

 

“Is there a method by which you can prove what you say?”

 

“There is, Master Kassapa.”

 

“How, exactly, chieftain?”

 

“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view. Some time later they become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go to them and say, ‘Sirs, there are some ascetics and brahmins who have this doctrine and view: “Those who refrain from killing living creatures, stealing, and committing sexual misconduct; who refrain from speech that’s false, divisive, harsh, or nonsensical; and are content, kind-hearted, with right view—when their body breaks up, after death, are reborn in a good place, a heavenly realm.” You do all these things. If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in a good place, a heavenly realm. If that happens, sirs, come and tell me that there is an afterlife. I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’ They agree to this. But they don’t come back to tell me, nor do they send a messenger. This is the method by which I prove that there is no afterlife.”

 

2.3. The Simile of the Sewer

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose there were a man sunk over his head in a sewer. Then you were to order someone to pull him out of the sewer, and they’d agree to do so. Then you’d tell them to carefully scrape the dung off that man’s body with bamboo scrapers, and they’d agree to do so. Then you’d tell them to carefully scrub that man’s body down with pale clay three times, and they’d do so. Then you’d tell them to smear that man’s body with oil, and carefully wash him down with fine paste three times, and they’d do so. Then you’d tell them to dress that man’s hair and beard, and they’d do so. Then you’d tell them to provide that man with costly garlands, makeup, and clothes, and they’d do so. Then you’d tell them to bring that man up to the stilt longhouse and set him up with the five kinds of sensual stimulation, and they’d do so.

 

What do you think, chieftain? Now that man is nicely bathed and anointed, with hair and beard dressed, bedecked with garlands and bracelets, dressed in white, supplied and provided with the five kinds of sensual stimulation upstairs in the royal longhouse. Would he want to dive back into that sewer again?”

 

“No, Master Kassapa. Why is that? Because that sewer is filthy, stinking, disgusting, and repulsive, and it’s regarded as such.”

 

“In the same way, chieftain, to the gods, human beings are filthy, stinking, disgusting, and repulsive, and are regarded as such. The smell of humans reaches the gods even a hundred yojanas away. What then of your friends and colleagues, relatives and kin who are reborn in a higher realm after doing good things? Will they come back to tell you that there is an afterlife? By this method, too, it ought to be proven that there is an afterlife.”

 

“Even though Master Kassapa says this, still I think that there is no afterlife.”

 

“Can you prove it?”

 

“I can.”

 

“How, exactly, chieftain?”

 

“Well, I have friends and colleagues, relatives and kin who refrain from killing living creatures and so on. Some time later they become sick, suffering, gravely ill. When I know that they will not recover from their illness, I go to them and say, ‘Sirs, there are some ascetics and brahmins who have this doctrine and view: “Those who refrain from killing living creatures and so on are reborn in a good place, a heavenly realm, in the company of the gods of the thirty-three.” You do all these things. If what those ascetics and brahmins say is true, when your body breaks up, after death, you’ll be reborn in the company of the gods of the thirty-three. If that happens, sirs, come and tell me that there is an afterlife. I trust you and believe you. Anything you see will be just as if I’ve seen it for myself.’ They agree to this. But they don’t come back to tell me, nor do they send a messenger. This is how I prove that there is no afterlife.”

 

2.4. The Simile of the gods of the thirty-three

“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. A hundred human years are equivalent to one day and night for the gods of the thirty-three. Thirty such days make a month, and twelve months make a year. The gods of the thirty-three have a lifespan of a thousand such years. Now, as to your friends who are reborn in the company of the gods of the thirty-three after doing good things. If they think, ‘First I’ll amuse myself for two or three days, supplied and provided with the five kinds of heavenly sensual stimulation. Then I’ll go back to Pāyāsi and tell him that there is an afterlife.’ Would they come back to tell you that there is an afterlife?”

 

“No, Master Kassapa. For I would be long dead by then. But Master Kassapa, who has told you that the gods of the thirty-three exist, or that they have such a long life span? I don’t believe you.”

 

2.5. Blind From Birth

“Chieftain, suppose there was a person blind from birth. They couldn’t see sights that are dark or bright, or blue, yellow, red, or magenta. They couldn’t see even and uneven ground, or the stars, or the moon and sun. They’d say, ‘There’s no such thing as dark and bright sights, and no-one who sees them. There’s no such thing as blue, yellow, red, magenta, even and uneven ground, stars, moon and sun, and no-one who sees these things. I don’t know it or see it, therefore it doesn’t exist.’ Would they be speaking rightly?”

 

“No, Master Kassapa. There are such things as dark and bright sights, and one who sees them. And those other things are real, too, as is the one who sees them. So it’s not right to say this: ‘I don’t know it or see it, therefore it doesn’t exist.’”

 

“In the same way, chieftain, when you tell me you don’t believe me you seem like the blind man in the simile. You can’t see the other world the way you think, with the eye of the flesh. There are ascetics and brahmins who live in the wilderness, frequenting remote lodgings in the wilderness and the forest. Meditating diligent, keen, and resolute, they purify the heavenly eye, the power of clairvoyance. With clairvoyance that is purified and superhuman, they see this world and the other world, and sentient beings who are spontaneously reborn. That’s how to see the other world, not how you think, with the eye of the flesh. By this method, too, it ought to be proven that there is an afterlife.”

 

“Even though Master Kassapa says this, still I think that there is no afterlife.”

 

“Can you prove it?”

 

“I can.”

 

“How, exactly, chieftain?”

 

“Well, I see ascetics and brahmins who are ethical, of good character, who want to live and don’t want to die, who want to be happy and recoil from pain. I think to myself, ‘If those ascetics and brahmins knew that things were going to be better for them after death, they’d drink poison, take their lives, hang themselves, or throw themselves off a cliff. They mustn’t know that things are going to be better for them after death. That’s why they are ethical, of good character, wanting to live and not wanting to die, wanting to be happy and recoiling from pain.’ This is the method by which I prove that there is no afterlife.”

 

2.6. The Simile of the Pregnant Woman

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

 

Once upon a time, a certain brahmin had two wives. One had a son ten or twelve years of age, while the other was pregnant and about to give birth. Then the brahmin passed away.

 

So the youth said to his mother’s co-wife, ‘Madam, all the money, grain, silver, and gold is mine, and you get nothing. Transfer to me my father’s inheritance.’

 

But the brahmin lady said, ‘Wait, my dear, until I give birth. If it’s a boy, one portion shall be his. If it’s a girl, she will be your reward.’

 

But for a second time, and a third time, the youth insisted that the entire inheritance must be his.

 

So the brahmin lady took a knife, went to her bedroom, and sliced open her belly, thinking, ‘Until I give birth—whether it’s a boy or a girl!’ She destroyed her own life and that of the fetus, as well as any wealth.

 

Being foolish and incompetent, she sought an inheritance irrationally and fell to ruin and disaster. In the same way, chieftain, being foolish and incompetent, you’re seeking the other world irrationally and will fall to ruin and disaster, just like that brahmin lady. Good ascetics and brahmins don’t force what is unripe to ripen; rather, they wait for it to ripen. For the life of clever ascetics and brahmins is beneficial. So long as they remain, good ascetics and brahmins produce much merit, and act for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans. By this method, too, it ought to be proven that there is an afterlife.”

 

“Even though Master Kassapa says this, still I think that there is no afterlife.”

 

“Can you prove it?”

 

“I can.”

 

“How, exactly, chieftain?”

 

“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, place this man in a pot while he’s still alive. Close up the mouth, bind it up with damp leather, and seal it with a thick coat of damp clay. Then lift it up on a stove and light the fire.’ They agree, and do what I ask. When we know that that man has passed away, we lift down the pot and break it open, uncover the mouth, and slowly peek inside, thinking, ‘Hopefully we’ll see his soul escaping.’ But we don’t see his soul escaping. This is how I prove that there is no afterlife.”

 

2.7. The Simile of the Dream

“Well then, chieftain, I’ll ask you about this in return, and you can answer as you like. Do you recall ever having a midday nap and seeing delightful parks, woods, meadows, and lotus ponds in a dream?”

 

“I do, sir.”

 

“At that time were you guarded by hunchbacks, dwarves, midgets, and younglings?”

 

“I was.”

 

“But did they see your soul entering or leaving?”

 

“No they did not.”

 

“So if they couldn’t even see your soul entering or leaving while you were still alive, how could you see the soul of a dead man? By this method, too, it ought to be proven that there is an afterlife, there are beings reborn spontaneously, and there is a fruit or result of good and bad deeds.”

 

“Even though Master Kassapa says this, still I think that there is no afterlife.”

 

“Can you prove it?”

 

“I can.”

 

“How, exactly, chieftain?”

 

“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, weigh this man with scales while he’s still alive. Then strangle him with a bowstring, and when he’s dead, weigh him again.’ They agree, and do what I ask. So long as they are alive, they’re lighter, softer, more flexible. But when they die they become heavier, stiffer, less flexible. This is how I prove that there is no afterlife.”

 

2.8. The Simile of the Hot Iron Ball

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. Suppose a person was to heat an iron ball all day until it was burning, blazing, and glowing, and then they weigh it with scales. After some time, when it had cooled and become quenched, they’d weigh it again. When would that iron ball be lighter, softer, and more workable—when it’s burning or when it’s cool?”

 

“So long as the iron ball is full of heat and air—burning, blazing, and glowing—it’s lighter, softer, and more workable. But when it lacks heat and air—cooled and quenched—it’s heavier, stiffer, and less workable.”

 

“In the same way, so long as this body is full of life and warmth and consciousness it’s lighter, softer, and more flexible. But when it lacks life and warmth and consciousness it’s heavier, stiffer, and less flexible. By this method, too, it ought to be proven that there is an afterlife.”

 

“Even though Master Kassapa says this, still I think that there is no afterlife.”

 

“Can you prove it?”

 

“I can.”

 

“How, exactly, chieftain?”

 

“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, take this man’s life without injuring his outer skin, inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul escaping.’ They agree, and do what I ask. When he’s nearly dead, I tell them to lay him on his back in hope of seeing his soul escape. They do so. But we don’t see his soul escaping. I tell them to lay him bent over, to lay him on his side, to lay him on the other side; to stand him upright, to stand him upside down; to strike him with fists, stones, rods, and swords; and to give him a good shaking in hope of seeing his soul escape. They do all these things. But we don’t see his soul escaping. For him the eye itself is present, and so are those sights. Yet he does not experience that sense-field. The ear itself is present, and so are those sounds. Yet he does not experience that sense-field. The nose itself is present, and so are those smells. Yet he does not experience that sense-field. The tongue itself is present, and so are those tastes. Yet he does not experience that sense-field. The body itself is present, and so are those touches. Yet he does not experience that sense-field. This is how I prove that there is no afterlife.”

 

2.9. The Simile of the Horn Blower

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

 

Once upon a time, a certain horn blower took his horn and traveled to a borderland, where he went to a certain village. Standing in the middle of the village, he sounded his horn three times, then placed it on the ground and sat down to one side.

 

Then the people of the borderland thought, ‘What is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’ They gathered around the horn blower and said, ‘Master, what is making this sound, so arousing, sensuous, intoxicating, infatuating, and captivating?’

 

‘The sound is made by this, which is called a horn.’

 

They laid that horn on its back, saying, ‘Speak, good horn! Speak, good horn!’ But still the horn made no sound.

 

Then they lay the horn bent over, they lay it on its side, they lay it on its other side; they stood it upright, they stood it upside down; they struck it with fists, stones, rods, and swords; and they gave it a good shake, saying, ‘Speak, good horn! Speak, good horn!’ But still the horn made no sound.

 

So the horn blower thought, ‘How foolish are these borderland folk! For how can they seek the sound of a horn so irrationally?’ And as they looked on, he picked up the horn, sounded it three times, and took it away with him.

 

Then the people of the borderland thought, ‘So, it seems, when what is called a horn is accompanied by a person, effort, and wind, it makes a sound. But when these things are absent it makes no sound.’

 

In the same way, so long as this body is full of life and warmth and consciousness it walks back and forth, stands, sits, and lies down. It sees sights with the eye, hears sounds with the ear, smells odors with the nose, tastes flavors with the tongue, feels touches with the body, and knows ideas with the mind. But when it lacks life and warmth and consciousness it does none of these things. By this method, too, it ought to be proven that there is an afterlife.”

 

“Even though Master Kassapa says this, still I think that there is no afterlife.”

 

“Can you prove it?”

 

“I can.”

 

“How, exactly, chieftain?”

 

“Suppose they were to arrest a bandit, a criminal and present him to me, saying, ‘Sir, this is a bandit, a criminal. Punish him as you will.’ I say to them, ‘Well then, sirs, cut open this man’s outer skin. Hopefully we might see his soul.’ They cut open his outer skin, but we see no soul. I say to them, ‘Well then, sirs, cut open his inner skin, flesh, sinews, bones, or marrow. Hopefully we’ll see his soul.’ They do so, but we see no soul. This is how I prove that there is no afterlife.”

 

2.10. The Simile of the Fire-Worshiping Matted-Hair Ascetic

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

 

Once upon a time, a certain fire-worshiping matted-hair ascetic settled in a leaf hut in a wilderness region. Then a caravan came out from a certain country. It stayed for one night not far from that ascetic’s hermitage, and then moved on. The ascetic thought, ‘Why don’t I go to that caravan’s campsite? Hopefully I’ll find something useful there.’

 

So he went, and he saw a little baby boy abandoned there. When he saw this he thought, ‘It’s not proper for me to look on while a human being dies. Why don’t I bring this boy back to my hermitage, nurse him, provide for him, and raise him?’ So that’s what he did.

 

When the boy was ten or twelve years old, the ascetic had some business come up in the country. So he said to the boy, ‘My dear, I wish to go to the country. Serve the sacred flame. Do not extinguish it. But if you should extinguish it, here is the hatchet, the firewood, and the bundle of drill-sticks. Light the fire and serve it.’ And having instructed the boy, the ascetic went to the country.

 

But the boy was so engrossed in his play, the fire went out. He thought, ‘My father told me to serve the sacred flame. Why don’t I light it again and serve it?’

 

So he chopped the bundle of drill-sticks with the hatchet, thinking, ‘Hopefully I’ll get a fire!’ But he still got no fire.

 

He split the bundle of drill-sticks into two, three, four, five, ten, or a hundred parts. He chopped them into splinters, pounded them in a mortar, and swept them away in a strong wind, thinking, ‘Hopefully I’ll get a fire!’ But he still got no fire.

 

Then the matted-hair ascetic, having concluded his business in the country, returned to his own hermitage, and said to the boy, ‘I trust, my dear, that the fire didn’t go out?’ And the boy told him what had happened. Then the ascetic thought, ‘How foolish is this boy, how incompetent! For how can he seek a fire so irrationally?’

 

So while the boy looked on, he took a bundle of fire-sticks, lit the fire, and said, ‘Dear boy, this is how to light a fire. Not the foolish and incompetent way you sought it so irrationally.’ In the same way, chieftain, being foolish and incompetent, you seek the other world irrationally. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”

 

“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. If I let go of this harmful misconception, people will say, ‘How foolish is the chieftain Pāyāsi, how incompetent, that he should hold on to a mistake!’ I shall carry on with this view out of anger, contempt, and spite!”

 

2.11. The Simile of the Two Caravan Leaders

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

 

Once upon a time, a large caravan of a thousand wagons traveled from a country in the east to the west. Wherever they went they quickly used up the grass, wood, water, and the green foliage. Now, that caravan had two leaders, each in charge of five hundred wagons. They thought, ‘This is a large caravan of a thousand wagons. Wherever we go we quickly use up the grass, wood, water, and the green foliage. Why don’t we split the caravan in two halves?’ So that’s what they did.

 

One caravan leader, having prepared much grass, wood, and water, started the caravan. After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said, ‘Sir, where do you come from?’

 

‘From such and such a country.’

 

‘And where are you going?’

 

‘To the country named so and so.’

 

‘But has there been much rain in the desert up ahead?’

 

‘Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and water. Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’

 

So the caravan leader addressed his drivers, ‘This man says that there has been much rain in the desert up ahead. He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams. So let’s toss out the grass, wood, and water and restart the caravan with lightly-laden wagons.’

 

‘Yes, sir,’ the drivers replied, and that’s what they did.

 

But in the caravan’s first campsite they saw no grass, wood, or water. And in the second, third, fourth, fifth, sixth, and seventh campsites they saw no grass, wood, or water. And all fell to ruin and disaster. And the men and beasts in that caravan were all devoured by that non-human spirit. Only their bones remained.

 

Now, when the second caravan leader knew that the first caravan was well underway, he prepared much grass, wood, and water and started the caravan. After two or three days’ journey he saw a dark man with red eyes coming the other way in a donkey cart with muddy wheels. He was armored with a quiver and wreathed with yellow lotus, his clothes and hair all wet. Seeing him, he said, ‘Sir, where do you come from?’

 

‘From such and such a country.’

 

‘And where are you going?’

 

‘To the country named so and so.’

 

‘But has there been much rain in the desert up ahead?’

 

‘Indeed there has, sir. The paths are sprinkled with water, and there is much grass, wood, and water. Toss out your grass, wood, and water. Your wagons will move swiftly when lightly-laden, so don’t tire your draught teams.’

 

So the caravan leader addressed his drivers, ‘This man says that there has been much rain in the desert up ahead. He advises us to toss out the grass, wood, and water. The wagons will move swiftly when lightly-laden, and won’t tire our draught teams. But this person is neither our friend nor relative. How can we proceed out of trust in him? We shouldn’t toss out any grass, wood, or water, but continue with our goods laden as before. We shall not toss out any old stock.’

 

‘Yes, sir,’ the drivers replied, and they restarted the caravan with the goods laden as before.

 

And in the caravan’s first campsite they saw no grass, wood, or water. And in the second, third, fourth, fifth, sixth, and seventh campsites they saw no grass, wood, or water. And they saw the other caravan that had come to ruin. And they saw the bones of the men and beasts who had been devoured by that non-human spirit.

 

So the caravan leader addressed his drivers, ‘This caravan came to ruin, as happens when guided by a foolish caravan leader. Well then, sirs, toss out any of our merchandise that’s of little value, and take what’s valuable from this caravan.’

 

‘Yes, sir’ replied the drivers, and that’s what they did. They crossed over the desert safely, as happens when guided by an astute caravan leader.

 

In the same way, chieftain, being foolish and incompetent, you will come to ruin seeking the other world irrationally, like the first caravan leader. And those who think you’re worth listening to and trusting will also come to ruin, like the drivers. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”

 

“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. I shall carry on with this view out of anger, contempt, and spite!”

 

2.12. The Simile of the Dung-Carrier

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

 

Once upon a time, a certain swineherd went from his own village to another village. There he saw a large pile of dry dung abandoned. He thought, ‘This pile of dry dung can serve as food for my pigs. Why don’t I carry it off?’ So he spread out his upper robe, shoveled the dry dung onto it, tied it up into a bundle, lifted it on to his head, and went on his way. While on his way a large sudden storm poured down. Smeared with leaking, oozing dung down to his fingernails, he kept on carrying the load of dung.

 

When people saw him they said, ‘Have you gone mad, sir? Have you lost your mind? For how can you, smeared with leaking, oozing dung down to your fingernails, keep on carrying that load of dung?’

 

‘You’re the mad ones, sirs! You’re the ones who’ve lost your minds! For this will serve as food for my pigs.’

 

In the same way, chieftain, you seem like the dung carrier in the simile. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”

 

“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. I shall carry on with this view out of anger, contempt, and spite!”

 

2.13. The Simile of the Gamblers

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

 

Once upon a time, two gamblers were playing with seed dice. One gambler, every time they made a bad throw, swallowed the losing seed.

 

The second gambler saw him, and said, ‘Well, my friend, you’ve won it all! Give me the seed dice, I will roll them.’

 

‘Yes, my friend,’ the gambler replied, and gave them.

 

Then the gambler soaked the seed dice in poison and said to the other, ‘Come, my friend, let’s play seed dice.’

 

‘Yes, my friend,’ the other gambler replied.

 

And for a second time the gamblers played with seed dice. And for the second time, every time they made a bad throw, that gambler swallowed the losing seed.

 

The second gambler saw him, and said,

 

‘The man swallows the dice without realizing

they’re smeared with burning poison.

Swallow, you damn cheat, swallow!

Soon you’ll know the bitter fruit!’

 

In the same way, chieftain, you seem like the gambler in the simile. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”

 

“Even though Master Kassapa says this, still I’m not able to let go of that harmful misconception. King Pasenadi of Kosala knows my views, and so do foreign kings. I shall carry on with this view out of anger, contempt, and spite!”

 

2.14. The Simile of the Man Who Carried Hemp

“Well then, chieftain, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said.

 

Once upon a time, the inhabitants of a certain country emigrated. Then one friend said to another, ‘Come, my friend, let’s go to that country. Hopefully we’ll get some riches there!’

 

‘Yes, my friend,’ the other replied.

 

They went to that country, and to a certain deserted village. There they saw a pile of abandoned sunn hemp. Seeing it, one friend said to the other, ‘This is a pile of abandoned sunn hemp. Well then, my friend, you make up a bundle of hemp, and I’ll make one too. Let’s both take a bundle of hemp and go on.’

 

‘Yes, my friend,’ he said. Carrying their bundles of hemp they went to another deserted village.

 

There they saw much sunn hemp thread abandoned. Seeing it, one friend said to the other, ‘This pile of abandoned sunn hemp thread is just what we wanted the hemp for! Well then, my friend, let’s abandon our bundles of hemp, and both take a bundle of hemp thread and go on.’

 

‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ So one friend abandoned their bundle of hemp and picked up a bundle of hemp thread.

 

They went to another deserted village. There they saw much sunn hemp cloth abandoned. Seeing it, one friend said to the other, ‘This pile of abandoned sunn hemp cloth is just what we wanted the hemp and hemp thread for! Well then, my friend, let’s abandon our bundles, and both take a bundle of hemp cloth and go on.’

 

‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ So one friend abandoned their bundle of hemp thread and picked up a bundle of hemp cloth.

 

They went to another deserted village. There they saw a pile of flax, and by turn, linen thread, linen cloth, silk, silk thread, silk cloth, iron, copper, tin, lead, silver, and gold abandoned. Seeing it, one friend said to the other, ‘This pile of gold is just what we wanted all those other things for! Well then, my friend, let’s abandon our bundles, and both take a bundle of gold and go on.’

 

‘I’ve already carried this bundle of hemp a long way, and it’s well tied up. It’s good enough for me, you understand.’ So one friend abandoned their bundle of silver and picked up a bundle of gold.

 

Then they returned to their own village. When one friend returned with a bundle of sunn hemp, they didn’t please their parents, their partners and children, or their friends and colleagues. And they got no pleasure and happiness on that account. But when the other friend returned with a bundle of gold, they pleased their parents, their partners and children, and their friends and colleagues. And they got much pleasure and happiness on that account.

 

In the same way, chieftain, you seem like the hemp-carrier in the simile. Let go of this harmful misconception, chieftain, let go of it! Don’t create lasting harm and suffering for yourself!”

 

3. Going for Refuge

“I was delighted and satisfied with your very first simile, Master Kassapa! Nevertheless, I wanted to hear your various solutions to the problem, so I thought I’d oppose you in this way. Excellent, Master Kassapa! Excellent! As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with clear eyes can see what’s there, Master Kassapa has made the teaching clear in many ways. I go for refuge to Master Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may Master Kassapa remember me as a lay follower who has gone for refuge for life.

 

Master Kassapa, I wish to perform a great sacrifice. Please instruct me so it will be for my lasting welfare and happiness.”

 

4. On Sacrifice

“Chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.

 

Suppose a farmer was to enter a wood taking seed and plough. And on that barren field, that barren ground, with uncleared stumps he sowed seeds that were broken, spoiled, weather-damaged, infertile, and ill kept. And the heavens don’t provide enough rain when needed. Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”

 

“No, Master Kassapa.”

 

“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. And the recipients have wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. That kind of sacrifice is not very fruitful or beneficial or splendid or bountiful.

 

But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.

 

Suppose a farmer was to enter a wood taking seed and plough. And on that fertile field, that fertile ground, with well-cleared stumps he sowed seeds that were intact, unspoiled, not weather-damaged, fertile, and well kept. And the heavens provide plenty of rain when needed. Would those seeds grow, increase, and mature, and would the farmer get abundant fruit?”

 

“Yes, Master Kassapa.”

 

“In the same way, chieftain, take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. And the recipients have right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That kind of sacrifice is very fruitful and beneficial and splendid and bountiful.”

 

5. On the Student Uttara

Then the chieftain Pāyāsi set up an offering for ascetics and brahmins, for paupers, vagrants, supplicants, and beggars. At that offering such food as rough gruel with pickles was given, and rough clothes with knotted fringes. Now, it was a student named Uttara who organized that offering.

 

When the offering was over he referred to it like this, “Through this offering may I be together with the chieftain Pāyāsi in this world, but not in the next.”

 

Pāyāsi heard of this, so he summoned Uttara and said, “Is it really true, dear Uttara, that you referred to the offering in this way?”

 

“Yes, sir.”

 

“But why? Don’t we who seek merit expect some result from the offering?”

 

“At your offering such food as rough gruel with pickles was given, which you wouldn’t even want to touch with your foot, much less eat. And also rough clothes with knotted fringes, which you also wouldn’t want to touch with your foot, much less wear. Sir, you’re dear and beloved to me. But how can I reconcile one so dear with something so disagreeable?”

 

“Well then, dear Uttara, set up an offering with the same kind of food that I eat, and the same kind of clothes that I wear.”

 

“Yes, sir,” replied Uttara, and did so.

 

So the chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the four great kings, in an empty palace of sirisa wood. But the student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the thirty-three.

 

6. The God Pāyāsi

Now at that time Venerable Gavampati would often go to that empty sirisa palace for the day’s meditation. Then the god Pāyāsi went up to him, bowed, and stood to one side. Gavampati said to him, “Who are you, reverend?”

 

“Sir, I am the chieftain Pāyāsi.”

 

“Didn’t you have the view that there is no afterlife, no beings are reborn spontaneously, and there’s no fruit or result of good and bad deeds?”

 

“It’s true, sir, I did have such a view. But Master Kumara Kassapa dissuaded me from that harmful misconception.”

 

“But the student named Uttara who organized that offering for you—where has he been reborn?”

 

“Sir, Uttara gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the thirty-three. But I gave gifts carelessly, thoughtlessly, not with my own hands, giving the dregs. When my body broke up, after death, I was reborn in company with the gods of the four great kings, in an empty sirisa palace.

 

So, sir, when you’ve returned to the human realm, please announce this: ‘Give gifts carefully, thoughtfully, with your own hands, not giving the dregs. The chieftain Pāyāsi gave gifts carelessly, thoughtlessly, not with his own hands, giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the four great kings, in an empty palace of sirisa. But the student Uttara who organized the offering gave gifts carefully, thoughtfully, with his own hands, not giving the dregs. When his body broke up, after death, he was reborn in company with the gods of the Thirty-Three.’”

 

So when Venerable Gavampati returned to the human realm he made that announcement.

 

 

 

 

 

 

 

Bālapaṇḍita Sutra:

 

(Majjhima Nikaya: The Foolish and the Astute sutta)

 

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

 

“Venerable sir,” they replied. The Buddha said this:

 

“These are the three characteristics, signs, and manifestations of a fool. What three? A fool thinks poorly, speaks poorly, and acts poorly. If a fool didn’t think poorly, speak poorly, and act poorly, then how would the astute know of them, ‘This fellow is a fool, an untrue person’? But since a fool does think poorly, speak poorly, and act poorly, then the astute do know of them, ‘This fellow is a fool, an untrue person’.

 

A fool experiences three kinds of suffering and sadness in this very life.

 

Suppose a fool is sitting in a council hall, a street, or a crossroad, where people are discussing what is proper and fitting. And suppose that fool is someone who kills living creatures, steals, commits sexual misconduct, lies, and consumes beer, wine, and liquor intoxicants. Then that fool thinks, ‘These people are discussing what is proper and fitting. But those bad things are found in me and I exhibit them!’ This is the first kind of suffering and sadness that a fool experiences in this very life.

 

Furthermore, a fool sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded. Then that fool thinks, ‘The kinds of deeds for which the kings inflict such punishments—those things are found in me and I exhibit them! If the kings find out about me, they will inflict the same kinds of punishments on me!’ This is the second kind of suffering and sadness that a fool experiences in this very life.

 

Furthermore, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them. It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth. In the same way, when a fool is resting on a chair or a bed or on the ground, their past bad deeds—misconduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them. Then that fool thinks, ‘Alas, I haven’t done good and skillful things that keep me safe. And I have done bad, violent, and criminal things. When I depart, I’ll go to the place where people who’ve done such things go.’ They sorrow and wail and lament, beating their breasts and falling into confusion. This is the third kind of suffering and sadness that a fool experiences in this very life.

 

Having done bad things by way of body, speech, and mind, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

 

And if there’s anything of which it may be rightly said that it is utterly unlikable, undesirable, and disagreeable, it is of hell that this should be said. So much so that it’s not easy to give a simile for how painful hell is.”

 

When he said this, one of the mendicants asked the Buddha, “But lord, is it possible to give a simile?”

 

“It’s possible,” said the Buddha.

 

“Suppose they arrest a bandit, a criminal and present him to the king, saying, ‘Your Majesty, this is a bandit, a criminal. Punish him as you will.’ The king would say, ‘Go, my men, and strike this man in the morning with a hundred spears!’ The king’s men did as they were told. Then at midday the king would say, ‘My men, how is that man?’ ‘He’s still alive, Your Majesty.’ The king would say, ‘Go, my men, and strike this man in the midday with a hundred spears!’ The king’s men did as they were told. Then late in the afternoon the king would say, ‘My men, how is that man?’ ‘He’s still alive, Your Majesty.’ The king would say, ‘Go, my men, and strike this man in the late afternoon with a hundred spears!’ The king’s men did as they were told.

 

What do you think, mendicants? Would that man experience pain and distress from being struck with three hundred spears?”

 

“Lord, that man would experience pain and distress from being struck with one spear, let alone three hundred spears!”

 

Then the Buddha, picking up a stone the size of his palm, addressed the mendicants, “What do you think, mendicants? Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?”

 

“Lord, the stone you’ve picked up is tiny. Compared to the Himalayas, it doesn’t count, it’s not worth a fraction, there’s no comparison.”

 

“In the same way, compared to the suffering in hell, the pain and distress experienced by that man due to being struck with three hundred spears doesn’t count, it’s not worth a fraction, there’s no comparison.

 

The wardens of hell punish them with the five-fold crucifixion. They drive red-hot stakes through the hands and feet, and another in the middle of the chest. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

 

The wardens of hell throw them down and hack them with axes. …

 

They hang them upside-down and hack them with hatchets. …

 

They harness them to a chariot, and drive them back and forth across burning ground, blazing and glowing. …

 

They make them climb up and down a huge mountain of burning coals, blazing and glowing. …

 

The wardens of hell turn them upside down and throw them into a red-hot copper pot, burning, blazing, and glowing. There they’re seared in boiling scum, and they’re swept up and down and round and round. And there they feel painful, sharp, severe, acute feelings—but they don’t die until that bad deed is eliminated.

 

The wardens of hell toss them in the Great Hell. Now, about that Great Hell:

 

‘Four are its corners, four its doors,

neatly divided in equal parts.

Surrounded by an iron wall,

of iron is its roof.

 

The ground is even made of iron,

it burns with fierce fire.

The heat forever radiates

a hundred yojanas around.’

 

I could tell you many different things about hell. So much so that it’s not easy to completely describe the suffering in hell.

 

There are, mendicants, animals that feed on grass. They eat by cropping fresh or dried grass with their teeth. And what animals feed on grass? Elephants, horses, cattle, donkeys, goats, deer, and various others. A fool who used to be a glutton here and did bad deeds here, when their body breaks up, after death, is reborn in the company of those sentient beings who feed on grass.

 

There are animals that feed on dung. When they catch a whiff of dung they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ It’s like when brahmins smell a burnt offering, they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ In the same way, there are animals that feed on dung. When they catch a whiff of dung they run to it, thinking, ‘There we’ll eat! There we’ll eat!’ And what animals feed on dung? Chickens, pigs, dogs, jackals, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who feed on dung.

 

There are animals who are born, live, and die in darkness. And what animals are born, live, and die in darkness? Moths, maggots, earthworms, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in darkness.

 

There are animals who are born, live, and die in water. And what animals are born, live, and die in water? Fish, turtles, crocodiles, and various others. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in water.

 

There are animals who are born, live, and die in filth. And what animals are born, live, and die in filth? Those animals that are born, live, and die in a rotten fish, a rotten carcass, rotten porridge, or a sewer. A fool who used to be a glutton here and did bad deeds here, after death is reborn in the company of those sentient beings who are born, live, and die in filth.

 

I could tell you many different things about the animal realm. So much so that it’s not easy to completely describe the suffering in the animal realm.

 

Mendicants, suppose a person were to throw a yoke with a single hole into the ocean. The east wind wafts it west; the west wind wafts it east; the north wind wafts it south; and the south wind wafts it north. And there was a one-eyed turtle who popped up once every hundred years.

 

What do you think, mendicants? Would that one-eyed turtle still poke its neck through the hole in that yoke?”

 

“No, lord. Only after a very long time, lord, if ever.”

 

“That one-eyed turtle would poke its neck through the hole in that yoke sooner than a fool who has fallen to the underworld would be reborn as a human being, I say. Why is that? Because in that place there’s no principled or moral conduct, and no doing what is good and skillful. There they just prey on each other, preying on the weak.

 

And suppose that fool, after a very long time, returned to the human realm. They’d be reborn in a low class family—a family of corpse-workers, hunters, bamboo-workers, chariot-makers, or scavengers. Such families are poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’d be ugly, unsightly, deformed, sickly—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

 

Suppose a gambler were to lose his wife and child, all his property, and then get thrown in jail with his first losing hand. Such a losing hand is trivial compared to the losing hand whereby a fool, having done bad things by way of body, speech, and mind, when their body breaks up, after death, is reborn in a place of loss, a bad place, the underworld, hell. This is the total fulfillment of the fool’s level.

 

There are these three characteristics, signs, and manifestations of an astute person. What three? An astute person thinks well, speaks well, and acts well. If an astute person didn’t think well, speak well, and act well, then how would the astute know of them, ‘This fellow is astute, a true person’?

 

But since an astute person does think well, speak well, and act well, then the astute do know of them, ‘This fellow is astute, a true person’. An astute person experiences three kinds of pleasure and happiness in this very life. Suppose an astute person is sitting in a council hall, a street, or a crossroad, where people are discussing about what is proper and fitting. And suppose that astute person is someone who refrains from killing living creatures, stealing, committing sexual misconduct, lying, and beer, wine, and liquor intoxicants. Then that astute person thinks, ‘These people are discussing what is proper and fitting. And those good things are found in me and I exhibit them.’ This is the first kind of pleasure and happiness that an astute person experiences in this very life.

 

Furthermore, an astute person sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded. Then that astute person thinks, ‘The kinds of deeds for which the kings inflict such punishments—those things are not found in me and I do not exhibit them!’ This is the second kind of pleasure and happiness that an astute person experiences in this very life.

 

Furthermore, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them. It is like the shadow of a great mountain peak in the evening as it settles down, rests down, and lays down upon the earth. In the same way, when an astute person is resting on a chair or a bed or on the ground, their past good deeds—good conduct of body, speech, and mind—settle down upon them, rest down upon them, and lay down upon them. Then that astute person thinks, ‘Well, I haven’t done bad, violent, and criminal things. And I have done good and skillful deeds that keep me safe. When I pass away, I’ll go to the place where people who’ve done such things go.’ So they don’t sorrow and wail and lament, beating their breast and falling into confusion. This is the third kind of pleasure and happiness that an astute person experiences in this very life.

 

When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

 

And if there’s anything of which it may be rightly said that it is utterly likable, desirable, and agreeable, it is of heaven that this should be said. So much so that it’s not easy to give a simile for how pleasurable heaven is.”

 

When he said this, one of the mendicants asked the Buddha, “But lord, is it possible to give a simile?”

 

“It’s possible,” said the Buddha.

 

“Suppose there was a king, a wheel-turning monarch who possessed seven treasures and four blessings, and experienced pleasure and happiness because of them.

 

What seven? It’s when, on the fifteenth day sabbath, an anointed aristocratic king has bathed his head and gone upstairs in the royal longhouse to observe the sabbath. And the heavenly wheel-treasure appears to him, with a thousand spokes, with rim and hub, complete in every detail. Seeing this, the king thinks, ‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch. Am I then a wheel-turning monarch?’

 

Then the anointed aristocratic king, taking a ceremonial vase in his left hand, besprinkled the wheel-treasure with his right hand, saying, ‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’ Then the wheel-treasure rolls towards the east. And the king follows it together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army. And any opposing rulers of the eastern quarter come to the wheel-turning monarch and say, ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ The wheel-turning monarch says, ‘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 become his vassals.

 

Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolls towards the south. … Having plunged into the southern ocean and emerged again, it rolls towards the west. … Having plunged into the western ocean and emerged again, it rolls towards the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stands still, there the king comes to stay together with his army.

 

And any opposing rulers of the northern quarter come to the wheel-turning monarch and say, ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ The wheel-turning monarch says, ‘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 become his vassals.

 

And then the wheel-treasure, having triumphed over this land surrounded by ocean, returns to the royal capital. There it stands still at the gate to the royal compound as if fixed to an axle, illuminating the royal compound. Such is the wheel-treasure that appears to the wheel-turning monarch.

 

Next, the elephant-treasure appears to the wheel-turning monarch. It was an all-white sky-walker with psychic power, touching the ground in seven places, a king of elephants named Sabbath. Seeing him, the king was impressed, ‘This would truly be a fine elephant vehicle, if he would submit to taming.’ Then the elephant-treasure submitted to taming, as if he were a fine thoroughbred elephant that had been tamed for a long time. Once it so happened that the wheel-turning monarch, testing that same elephant-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. Such is the elephant-treasure that appears to the wheel-turning monarch.

 

Next, the horse-treasure appears to the wheel-turning monarch. It was an all-white sky-walker with psychic power, with head of black and mane like woven reeds, a royal steed named Thundercloud. Seeing him, the king was impressed, ‘This would truly be a fine horse vehicle, if he would submit to taming.’ Then the horse-treasure submitted to taming, as if he were a fine thoroughbred horse that had been tamed for a long time. Once it so happened that the wheel-turning monarch, testing that same horse-treasure, mounted him in the morning and traversed the land surrounded by ocean before returning to the royal capital in time for breakfast. Such is the horse-treasure that appears to the wheel-turning monarch.

 

Next, the jewel-treasure appears to the wheel-turning monarch. It is a beryl gem that’s naturally beautiful, eight-faceted, well-worked. And the radiance of that jewel spreads all-round for a yojana. Once it so happened that the wheel-turning monarch, testing that same jewel-treasure, mobilized his army of four divisions and, with the jewel hoisted on his banner, set out in the dark of the night. Then the villagers around them set off to work, thinking that it was day. Such is the jewel-treasure that appears to the wheel-turning monarch.

 

Next, the woman-treasure appears to the wheel-turning monarch. She is attractive, good-looking, lovely, of surpassing beauty. She’s neither too tall nor too short; neither too thin nor too fat; neither too dark nor too light. She outdoes human beauty without reaching heavenly beauty. And her touch is like a tuft of cotton-wool or kapok. When it’s cool her limbs are warm, and when it’s warm her limbs are cool. The fragrance of sandal floats from her body, and lotus from her mouth. She gets up before the king and goes to bed after him, and is obliging, behaving nicely and speaking politely. The woman-treasure does not betray the wheel-turning monarch even in thought, still less in deed. Such is the woman-treasure who appears to the wheel-turning monarch.

 

Next, the householder-treasure appears to the wheel-turning monarch. The power of clairvoyance manifests in him as a result of past deeds, by which he sees hidden treasure, both owned and ownerless. He approaches the wheel-turning monarch and says, ‘Relax, sire. I will take care of the treasury.’ Once it so happened that the wheel-turning monarch, testing that same householder-treasure, boarded a boat and sailed to the middle of the Ganges river. Then he said to the householder-treasure, ‘Householder, I need gold, both coined and uncoined.’ ‘Well then, great king, draw the boat up to one shore.’ ‘It’s right here, householder, that I need gold, both coined and uncoined.’ Then that householder-treasure, immersing both hands in the water, pulled up a pot full of gold, both coined and uncoined, and said to the king, ‘Is this sufficient, great king? Has enough been done, great king, enough offered?’ The wheel-turning monarch said, ‘That is sufficient, householder. Enough has been done, enough offered.’ Such is the householder-treasure that appears to the wheel-turning monarch.

 

Next, the commander-treasure appears to the wheel-turning monarch. He is astute, competent, intelligent, and capable of getting the king to appoint who should be appointed, dismiss who should be dismissed, and retain who should be retained. He approaches the wheel-turning monarch and says, ‘Relax, sire. I shall issue instructions.’ Such is the commander-treasure that appears to the wheel-turning monarch. These are the seven treasures possessed by a wheel-turning monarch.

 

And what are the four blessings?

 

A wheel-turning monarch is attractive, good-looking, lovely, of surpassing beauty, more so than other people. This is the first blessing.

 

Furthermore, he is long-lived, more so than other people. This is the second blessing.

 

Furthermore, he is rarely ill or unwell, and his stomach digests well, being neither too hot nor too cold, more so than other people. This is the third blessing.

 

Furthermore, a wheel-turning monarch is as dear and beloved to the brahmins and householders as a father is to his children. And the brahmins and householders are as dear to the wheel-turning monarch as children are to their father.

 

Once it so happened that a wheel-turning monarch went with his army of four divisions to visit a park. Then the brahmins and householders went up to him and said, ‘Slow down, Your Majesty, so we may see you longer!’ And the king addressed his charioteer, ‘Drive slowly, charioteer, so I can see the brahmins and householders longer!’ This is the fourth blessing.

 

These are the four blessings possessed by a wheel-turning monarch.

 

What do you think, mendicants? Would a wheel-turning monarch who possessed these seven treasures and these four blessings experience pleasure and happiness because of them?”

 

“Lord, a wheel-turning monarch who possessed even a single one of these treasures would experience pleasure and happiness because of that, let alone all seven treasures and four blessings!”

 

Then the Buddha, picking up a stone the size of his palm, addressed the mendicants, “What do you think, mendicants? Which is bigger: the stone the size of my palm that I’ve picked up, or the Himalayas, the king of mountains?”

 

“Lord, the stone you’ve picked up is tiny. Compared to the Himalayas, it doesn’t count, it’s not worth a fraction, there’s no comparison.”

 

“In the same way, compared to the happiness of heaven, the pleasure and happiness experienced by a wheel-turning monarch due to those seven treasures and those four blessings doesn’t even count, it’s not even a fraction, there’s no comparison.

 

And suppose that astute person, after a very long time, returned to the human realm. They’d be reborn in a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain. And they’d be attractive, good-looking, lovely, of surpassing beauty. They’d get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and a bed, house, and lighting. And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

 

Suppose a gambler was to win a big pile of money with the first perfect hand. Such a perfect hand is trivial compared to the perfect hand whereby an astute person, when their body breaks up, after death, is reborn in a good place, a heavenly realm. This is the total fulfillment of the astute person’s level.”

 

That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.