Godhika Sutra:

 

(Samyutta Nikaya: With Godhika sutta)

 

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.

 

Now at that time Venerable Godhika was staying on the slopes of Isigili at the Black Rock. Then Venerable Godhika, meditating diligent, keen, and resolute, experienced temporary freedom of heart. But then he fell away from that temporary freedom of heart. For a second … third … fourth … fifth … sixth time Godhika experienced temporary freedom of heart. But for a sixth time he fell away from it. For a seventh time Godhika, meditating diligent, keen, and resolute, experienced temporary freedom of heart.

 

Then he thought, “I’ve fallen away from this temporary freedom of heart no less than six times. Why don’t I take my life?”

 

And then Māra the Wicked, knowing Godhika’s train of thought, went up to the Buddha and addressed him in verse:

 

“O great hero, O greatly wise!

Shining with power and glory.

You’ve gone beyond all threats and perils,

I bow to your feet, O Clear-eyed One!

 

Great hero, master of death,

your disciple longs for death,

he’s planning for it.

Stop him, O light-bringer!

 

For how, Blessed One, can a disciple of yours,

one who loves your teaching,

a trainee who hasn’t achieved their heart’s desire,

take his own life, O renowned one?”

 

Now at that time Venerable Godhika had already taken his life.

 

Then the Buddha, knowing that this was Māra the Wicked, addressed him in verse:

 

“This is how the attentive act,

for they don’t long for life.

Having plucked out craving, root and all,

Godhika is quenched.”

 

Then the Buddha said to the mendicants, “Come, mendicants, let’s go to the Black Rock on the slopes of Isigili where Godhika, who came from a good family, took his life.”

 

“Yes, lord,” they replied.

 

Then the Buddha together with several mendicants went to the Black Rock on the slopes of Isigili. The Buddha saw Godhika off in the distance lying on his cot, having cast off the aggregates.

 

Now at that time a cloud of black smoke was moving east, west, north, south, above, below, and in-between.

 

Then the Buddha said to the mendicants,

 

“Mendicants, do you see that cloud of black smoke moving east, west, north, south, above, below, and in-between?”

 

“Yes, lord.”

 

“That is god Māra the Wicked searching for Godhika’s consciousness, wondering: ‘Where is Godhika’s consciousness established?’ But since his consciousness is not established, Godhika is quenched.”

 

Then Māra, carrying his arched harp made from the pale timber of wood apple, went up to the Buddha and addressed him in verse:

 

“Above, below, all round,

in the four quarters and in-between,

I’ve been searching without success:

where has that Godhika got to?”

 

“He was an attentive and steadfast sage,

a meditator who loved absorption.

By day and by night he applied himself,

without concern for his life.

 

He defeated the army of death,

and won’t return for any future life.

Having plucked out craving, root and all

Godhika is quenched.”

 

So stricken with sorrow

that his harp dropped from his armpit,

that spirit, downcast,

vanished right there.

 

 

Lakkhana Sutra:

 

(Dhiga Nikaya: The Marks of a Great Man 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!”

 

“Lord,” they replied. The Buddha said this:

 

“There are thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other. If he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigns by principle, without rod or sword. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world.

 

And what are the thirty-two marks?

 

He has well-planted feet.

 

On the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail.

 

He has stretched heels.

 

He has long fingers.

 

His hands and feet are tender.

 

He has serried hands and feet.

 

The tops of his feet are arched.

 

His calves are like those of an antelope.

 

When standing upright and not bending over, the palms of both hands touch the knees.

 

His private parts are covered in a foreskin.

 

He is golden colored; his skin shines like lustrous gold.

 

He has delicate skin, so delicate that dust and dirt don’t stick to his body.

 

His hairs grow one per pore.

 

His hairs stand up; they’re blue-black and curl clockwise.

 

His body is tall and straight-limbed.

 

He has bulging muscles in seven places.

 

His chest is like that of a lion.

 

He is filled out between the shoulders.

 

He has the proportional circumference of a banyan tree: the span of his arms equals the height of his body.

 

His torso is cylindrical.

 

He has ridged taste buds.

 

His jaw is like that of a lion.

 

He has forty teeth.

 

His teeth are even.

 

His teeth have no gaps.

 

His teeth are perfectly white.

 

He has a large tongue.

 

He has the voice of the brahma, like a cuckoo’s call.

 

His eyes are indigo.

 

He has eyelashes like a cow’s.

 

Between his eyebrows there grows a tuft, soft and white like cotton-wool.

 

The crown of his head is like a turban.

 

These are the thirty-two marks of a great man. A great man who possesses these has only two possible destinies, no other.

 

Seers who are outsiders remember these marks, but they do not know the specific deeds performed in the past to obtain each mark.

 

1. Well-Planted Feet

In some past lives, past existences, past abodes the Realized One was reborn as a human being. He firmly and persistently undertook skillful behaviors such as good conduct by way of body, speech, and mind, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors. Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm. There he surpassed the other gods in ten respects: heavenly life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. When he passed away from there and came back to this place he obtained this mark of a great man: he has well-planted feet. He places his foot on the ground evenly, raises it evenly, and touches the ground evenly with the whole sole of his foot.

 

Possessing this mark, if he stays at home he becomes a wheel-turning monarch. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea—free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled—he reigns by principle, without rod or sword. And what does he obtain as king? He can’t be stopped by any human foe or enemy. That’s what he obtains as king. But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. And what does he obtain as Buddha? He can’t be stopped by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or brahma or by anyone in the world. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“Truth, principle, self-control, and restraint;

purity, precepts, and observing the sabbath;

giving, harmlessness, delighting in non-violence—

firmly undertaking these things, he lived accordingly.

 

By means of these deeds he went to heaven,

where he enjoyed happiness and merriment.

After passing away from there to here,

he steps evenly on this rich earth.

 

The gathered soothsayers predicted

that there is no stopping one of such even tread,

as householder or renunciate.

That’s the meaning shown by this mark.

 

While living at home he cannot be stopped,

he defeats his foes, and cannot be beaten.

Due to the fruit of that deed,

he cannot be stopped by any human.

 

But if he chooses the life gone forth,

seeing clearly, loving renunciation,

not even the best can ever stop him;

this is the nature of the supreme person.”

 

2. Wheels on the Feet

“Mendicants, in some past lives the Realized One was reborn as a human being. He conveyed happiness to many people, eliminating threats, terror, and danger, providing just protection and security, and giving gifts with all the trimmings. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: on the soles of his feet there are thousand-spoked wheels, with rims and hubs, complete in every detail and well divided inside.

 

Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has a large following of brahmins and householders, people of town and country, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. But if he goes forth from the lay life to homelessness, he becomes a fully awakened Buddha. And what does he obtain as Buddha? He has a large following of monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“In olden days, in past lives,

he brought happiness to many people,

ridding them of fear, terror, and danger,

eagerly guarding and protecting them.

 

By means of these deeds he went to heaven,

where he enjoyed happiness and merriment.

After passing away from there to here,

wheels on his two feet are found,

 

all rimmed around and thousand-spoked.

The gathered soothsayers predicted,

seeing the prince

with the hundred-fold mark of merits,

that he’d have a following, subduing foes,

 

which is why he has wheels all rimmed around.

If he doesn’t choose the life gone forth,

he’ll roll the wheel and rule the land.

The aristocrats will be his vassals,

 

flocking to his glory.

But if he chooses the life gone forth,

seeing clearly, loving renunciation,

the gods, humans, titans, Sakka, and monsters;

 

centaurs and dragons, birds and beasts,

will flock to his glory,

the supreme, honored by gods and humans.”

 

3–5. Stretched Heels, Etc.

“Mendicants, in some past lives the Realized One was reborn as a human being. He gave up killing living creatures, renouncing the rod and the sword. He was scrupulous and kind, living full of sympathy for all living beings. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained these three marks: he has stretched heels, long fingers, and his body is tall and straight-limbed.

 

Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He’s long-lived, preserving his life for a long time. No human foe or enemy is able to take his life before his time. That’s what he obtains as king. And what does he obtain as Buddha? He’s long-lived, preserving his life for a long time. No foes or enemies—nor any ascetic or brahmin or god or Māra or brahma or anyone in the world—is able to take his life before his time. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“Realizing for himself the horrors of death,

he refrained from killing other creatures.

By that good conduct he went to heaven,

where he enjoyed the fruit of deeds well done.

 

Passing away, on his return to here,

he obtained these three marks:

his stretched heels are abundant and long,

and like the brahma, he’s straight and beautiful,

with well-formed limbs.

 

Fair of arm, youthful, of good posture and breeding,

his fingers are soft and tender and long.

By these three marks of an excellent man,

they indicated that the prince’s life would be long:

 

‘As a householder he will live long;

longer still if he goes forth, due to

mastery in the development of psychic power.

Thus this is the sign of long life.’”

 

6. Seven Bulging Places

“Mendicants, in some past lives the Realized One was reborn as a human being. He was a donor of delicious and tasty cooked and fresh foods, and drinks that were sweet and succulent. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: he has bulging muscles in seven places. Both hands, both feet, both shoulders, and his chest are all bulging.

 

Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He gets delicious and tasty cooked and fresh foods, and drinks that are sweet and succulent. That’s what he obtains as king. And what does he obtain as Buddha? He gets delicious and tasty cooked and fresh foods, and drinks that are sweet and succulent. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“He used to give the very best of flavors—

scrumptious foods of every kind.

Because of that good deed,

he rejoiced long in Nandana heaven.

 

On returning to here, he is rounded in seven places,

and tender hands and feet are found.

The soothsayers expert in signs declared:

‘He’ll get tasty foods of all sorts

 

as a householder, that’s what that means.

But even if he goes forth he’ll get the same,

supreme in gaining tasty foods of all sorts,

cutting all bonds of the lay life.’”

 

7–8. Tender and Serried Hands

“Mendicants, in some past lives the Realized One was reborn as a human being. He brought people together using the four ways of being inclusive: giving, kindly words, taking care, and equality. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained these two marks: his hands and feet are tender, and they are serried.

 

Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? His retinue is inclusive, cohesive, and well-managed. This includes brahmins and householders, people of town and country, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? His retinue is inclusive and well-managed. This includes monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“By giving and helping others,

kindly speech, and equal treatment,

such action and conduct as brought people together,

he went to heaven due to his esteemed virtue.

 

Passing away, on his return to here,

the young baby prince obtained

hands and feet so tender and serried,

lovely, graceful, and good-looking.

 

His retinue is loyal and manageable,

staying agreeably all over this broad land.

Speaking kindly, seeking happiness,

he implements agreeable qualities.

 

But if he gives up all sensual enjoyments,

as victor he speaks Dhamma to the people.

Devoted, they respond to his words;

after listening, they practice in line with the teaching.”

 

9–10. Arched Feet and Upright Hair

“Mendicants, in some past lives the Realized One was reborn as a human being. His speech was meaningful and principled. He educated many people, bringing welfare and happiness, offering the teaching. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained these two marks: the tops of his feet are arched and his hairs stand up.

 

Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He is the foremost, best, chief, highest, and finest of those who enjoy sensual pleasures. That’s what he obtains as king. And what does he obtain as Buddha? He is the foremost, best, chief, highest, and finest of all sentient beings. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“His word was meaningful and principled,

moving the people with his explanations.

He brought welfare and happiness to creatures,

unstintingly offering up teaching.

 

Because of that good deed,

he advanced to heaven and there rejoiced.

On return to here two marks are found,

of excellence and supremacy.

 

His hairs stand upright,

and his ankles stand out well.

Swollen with flesh and blood, encased in skin,

beautified above the feet.

 

If such a one lives in the home, he becomes

the best of those who enjoy sensual pleasures.

There’ll be none better than him;

he’ll proceed having mastered all the Black Plum Tree Land.

 

But going forth the peerless renunciate

turns into the best of all creatures.

There’ll be none better than him,

he’ll live having mastered the whole world.”

 

11. Antelope Calves

“Mendicants, in some past lives the Realized One was reborn as a human being. He was a thorough teacher of a profession, a branch of knowledge, conduct, or action, thinking: ‘How might they quickly learn and practice, without getting exhausted?’ Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: his calves are like those of an antelope.

 

Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He quickly obtains the things worthy of a king, the factors, supports, and things befitting a king. That’s what he obtains as king. And what does he obtain as Buddha? He quickly obtains the things worthy of an ascetic, the factors, supports, and things befitting an ascetic. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“In professions, knowledge, conduct, and deeds,

he thought of how they might easily learn.

Quickly, without tiresome delays,

he taught them things that harm no-one at all.

 

Having done that skillful deed

whose outcome is happiness,

he gains prominent and elegant calves.

Well-formed in graceful spirals,

he’s covered in fine rising hairs.

 

They say that person has antelope calves,

and that this is the mark of swift success.

If he desires the things fitting the household life,

not going forth, they’ll quickly be his.

 

But if he chooses the life gone forth,

seeing clearly, loving renunciation,

the peerless renunciate will quickly find

what is fitting and suitable.”

 

12. Delicate Skin

“Mendicants, in some past lives the Realized One was reborn as a human being. He approached an ascetic or brahmin and asked: ‘Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?’ Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: he has delicate skin, so delicate that dust and dirt don’t stick to his body.

 

Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has great wisdom. Of those who enjoy sensual pleasures, none is his equal or better in wisdom. That’s what he obtains as king. And what does he obtain as Buddha? He has great wisdom, widespread wisdom, laughing wisdom, swift wisdom, sharp wisdom, and penetrating wisdom. No sentient being is his equal or better in wisdom. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“In olden days, in past lives,

eager to understand, he asked questions.

Keen to learn, he waited on renunciates,

heeding their explanation with pure intent.

 

Due to that deed of acquiring wisdom,

as a human being his skin is delicate.

At his birth

the soothsayers expert in signs prophesied:

‘He’ll discern delicate matters.’

 

If he doesn’t choose the life gone forth,

he’ll roll the wheel and rule the land.

Among those with material things who have been educated,

none equal or better than him is found.

 

But if he chooses the life gone forth,

seeing clearly, loving renunciation,

gaining wisdom that’s supreme and eminent,

the one of superb, vast intelligence

attains awakening.”

 

13. Golden Skin

“Mendicants, in some past lives the Realized One was reborn as a human being. He wasn’t irritable or bad-tempered. Even when heavily criticized he didn’t lose his temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. He donated soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: he is golden colored; his skin shines like lustrous gold.

 

Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He obtains soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. That’s what he obtains as king. And what does he obtain as Buddha? He obtains soft and fine mats and blankets, and fine cloths of linen, cotton, silk, and wool. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“Fixated on good will, he gave gifts.

In an earlier life he poured forth cloth

fine and soft to touch,

like a god pouring rain on this broad earth.

 

So doing he passed from here to heaven,

where he enjoyed the fruits of deeds well done.

Here he wins a figure shining like honey-yellow gold,

like Indra, the finest of gods.

 

If that man stays in the house, not wishing to go forth,

he conquers and rules this vast, broad earth.

He obtains abundant excellent cloth,

so fine and soft to touch.

 

He receives robes, cloth, and the finest garments

if he chooses the life gone forth.

For he still partakes of past deed’s fruit;

what’s been done is never lost.”

 

14. Privates in Foreskin

“Mendicants, in some past lives the Realized One was reborn as a human being. He reunited long-lost and long-separated relatives, friends, loved ones, and companions. He reunited mother with child and child with mother; father with child and child with father; brother with brother, brother with sister, sister with brother, and sister with sister, bringing them together with rejoicing. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: his private parts are covered in a foreskin.

 

Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has many sons, over a thousand sons who are valiant and heroic, crushing the armies of his enemies. That’s what he obtains as king. And what does he obtain as Buddha? He has many sons, many thousands of sons who are valiant and heroic, crushing the armies of his enemies. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“In olden days, in past lives,

he reunited long-lost

and long-separated friends and family,

bringing them together with joy.

 

By means of these deeds he went to heaven,

where he enjoyed happiness and merriment.

After passing away from there to here,

his private parts are covered in a foreskin.

 

Such a one has many sons,

over a thousand descendants,

valiant and heroic, devastating foes,

a layman’s joy, speaking kindly.

 

But if he lives the renunciate life

he has even more sons following his word.

As householder or renunciate,

that’s the meaning shown by this mark.”

 

The first recitation section is finished.

 

15–16. Equal Proportions and Touching the Knees

“Mendicants, in some past lives the Realized One was reborn as a human being. Examining the gathered population, he knew what they had in common and what was their own; he knew each person, and he knew the distinctions between people. In each case, he made appropriate distinctions between people: ‘This one deserves that; that one deserves this.’ Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained these two marks: he has the proportional circumference of a banyan tree; and when standing upright and not bending over, the palms of both hands touch the knees.

 

Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He is rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, lots of money and grain, and a full treasury and storehouses. That’s what he obtains as king. And what does he obtain as Buddha? He is rich, affluent, and wealthy. He has these kinds of wealth: the wealth of faith, ethics, conscience, prudence, learning, generosity, and wisdom. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“Examining the many people in a community,

he weighed, evaluated, and judged each case:

‘This one deserves that.’

That’s how he used to draw

distinctions between people.

 

Now standing without bending

he can touch his knees with both hands.

With the remaining ripening

of the fruit of good deeds,

his circumference was that of a great tree.

 

Learned experts in the many different

signs and marks prophesied:

‘The young prince will obtain

many different things that householders deserve.

 

Here there are many suitable pleasures

for the ruler of the land to enjoy as householder.

But if he gives up all sensual enjoyments,

he will gain the supreme, highest peak of wealth.’”

 

17–19. A Lion’s Chest, Etc.

“Mendicants, in some past lives the Realized One was reborn as a human being. He desired the good, the welfare, the comfort, and sanctuary of the people, thinking: ‘How might they flourish in faith, ethics, learning, generosity, teachings, and wisdom; in wealth and grain, fields and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends, and kin?’ Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained these three marks: his chest is like that of a lion; he is filled out between the shoulders.; and his torso is cylindrical.

 

Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He’s not liable to decline. He doesn’t decline in wealth and grain, fields and land, birds and beasts, children and partners; in bondservants, workers, and staff; in family, friends, and kin. He doesn’t decline in any of his accomplishments. That’s what he obtains as king. And what does he obtain as Buddha? He’s not liable to decline. He doesn’t decline in faith, ethics, learning, generosity, and wisdom. He doesn’t decline in any of his accomplishments. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“His wish was this: ‘How may others not decline

in faith, ethics, learning, and intelligence,

in generosity, teachings, and much good else,

in coin and grain, fields and lands,

 

in children, partners, and livestock,

in family, friends, and kin,

in health, and both beauty and happiness?’

And so he ever desired their success.

 

His chest was prominent like that of a lion,

filled out between the shoulders,

and torso cylindrical.

Due to the well-done deeds of the past,

he had that portent of non-decline.

 

Even as layman he grows in coin and grain,

in wives, children, and livestock.

But once gone forth, owning nothing, he attains

the supreme awakening which may never decline.”

 

20. Ridged Taste Buds

“Mendicants, in some past lives the Realized One was reborn as a human being. He would never hurt any sentient being with fists, stones, rods, or swords. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: he has ridged taste buds. His raised taste receptors, originating in the throat, disperse evenly.

 

Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He is rarely ill or unwell. His stomach digests well, being neither too hot nor too cold. That’s what he obtains as king. And what does he obtain as Buddha? He is rarely ill or unwell. His stomach digests well, being neither too hot nor too cold, but just right, and fit for meditation. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“Not with fist or rod or stone,

or sword or beating to death,

or by bondage or threats

did he ever harm anyone.

 

For that very reason he rejoiced in heaven

after passing away,

finding happiness as a fruit of happy deeds.

With taste receptors prominent

and evenly spreading nutrition,

on his return here he has ridged taste buds.

 

That’s why the clever prophets said:

‘This man will have much happiness

as householder or renunciate.

That’s the meaning shown by this mark.’”

 

21–22. Indigo Eyes

“Mendicants, in some past lives the Realized One was reborn as a human being. When looking at others he didn’t glare, look askance, or avert his eyes. Being straightforward, he reached out to others with straightforward intentions, looking at people with kindly eyes. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained these two marks: his eyes are indigo, and he has eyelashes like a cow’s.

 

Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? The people look on him with kindly eyes. He is dear and beloved to the brahmins and householders, people of town and country, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? The people look on him with kindly eyes. He is dear and beloved to the monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“With not a glare or glance askance,

nor averting of the eyes;

straightforward, he reached out straightforwardly,

looking at people with kindly eyes.

 

In good rebirths he enjoyed the fruit

and result, rejoicing there.

But here he has a cow’s eyelashes,

and indigo eyes so fair to see.

 

Many soothsayers, men clever

and learned in prognostic texts,

expert in cow-like lashes, indicated he’d

be looked upon with kindly eyes.

 

Even as a householder he’d be regarded kindly,

beloved of the people.

But if he becomes an ascetic, not lay,

as destroyer of sorrow he’ll be loved by many.”

 

23. Crown Like a Turban

“Mendicants, in some past lives the Realized One was reborn as a human being. He was the leader and forerunner of people in skillful behaviors such as good conduct by way of body, speech, and mind, giving and sharing, taking precepts, observing the sabbath, paying due respect to mother and father, ascetics and brahmins, honoring the elders in the family, and various other things pertaining to skillful behaviors. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: the crown of his head is like a turban.

 

Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has a large following of brahmins and householders, people of town and country, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? He has a large following of monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“Among people of good conduct, he was the leader,

devoted to a life of principle among the principled.

The people followed him,

and he experienced the fruit of good deeds in heaven.

 

Having experienced that fruit,

he gains a head crowned like a turban.

The experts in omens and signs prophesied:

‘He will be leader of the people.

 

Among people then, as before,

they will bring presents for him.

If he becomes an aristocrat, ruler of the land,

he’ll gain the service of the people.

 

But if that man goes forth,

he’ll be sophisticated, proficient in the teachings.

Devoted to the virtues of his instruction,

the people will become his followers.’”

 

24–25. One Hair Per Pore, and a Tuft

“Mendicants, in some past lives the Realized One was reborn as a human being. He refrained from lying. He spoke the truth and stuck to the truth. He was honest and dependable, and didn’t trick the world with his words. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained these two marks: his hairs grow one per pore, and between his eyebrows there grows a tuft, soft and white like cotton-wool.

 

Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has many close adherents among the brahmins and householders, people of town and country, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? He has many close adherents among the monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“In past lives he was true to his promise,

with no forked tongue, he shunned lies.

He never broke his word to anyone,

but spoke what was true, real, and factual.

 

A tuft so very white like cotton-wool

grew prettily between his eyebrows.

And never two, but only one,

hair grew in each of his pores.

 

Many soothsayers learned in marks

and expert in signs gathered and prophesied:

‘One like this, with tuft and hair so prominent,

will have many as his close adherents.

 

Even as householder many people will follow him,

due to the power of deeds in the past.

But once gone forth, owning nothing,

as Buddha the people will follow him.’”

 

26–27. Forty Gapless Teeth

“Mendicants, in some past lives the Realized One was reborn as a human being. He refrained from divisive speech. He didn’t repeat in one place what he heard in another so as to divide people against each other. Instead, he reconciled those who were divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained these two marks: he has forty teeth, and his teeth have no gaps.

 

Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? His retinue cannot be divided. This includes brahmins and householders, people of town and country, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? His retinue cannot be divided. This includes monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“He spoke no words divisive causing friends to split,

creating disputes that foster division,

acting improperly by fostering quarrels,

creating division among friends.

 

He spoke kind words to foster harmony,

uniting those who are divided.

He eliminated quarrels among the people,

rejoicing together with the united.

 

In good rebirths he enjoyed the fruit

and result, rejoicing there.

Here his teeth are gapless, close together,

forty standing prominent in his mouth.

 

If he becomes an aristocrat, ruler of the land,

his assembly will be indivisible.

And as an ascetic, stainless, immaculate,

his assembly will follow him, unshakable.”

 

28–29. A Large Tongue and the Voice of the Brahma

“Mendicants, in some past lives the Realized One was reborn as a human being. He refrained from harsh speech. He spoke in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained these two marks: he has a large tongue, and the voice of the brahma, like a cuckoo’s call.

 

Possessing these marks, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He has a persuasive voice. His words are persuasive to brahmins and householders, people of town and country, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes. That’s what he obtains as king. And what does he obtain as Buddha? He has a persuasive voice. His words are persuasive to monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“He never spoke a loud harsh word,

insulting, quarrelsome,

causing harm, rude, crushing the people.

His speech was sweet, helpful, and courteous.

 

He uttered words dear to the mind,

going to the heart, pleasing to the ear.

He enjoyed the fruit of his good verbal conduct,

experiencing the fruit of good deeds in heaven.

 

Having experienced that fruit,

on his return to here he acquired the voice of the brahma.

His tongue was long and wide,

and his speech was persuasive.

 

Even as householder his speech brings prosperity.

But if that man goes forth,

speaking often to the people,

they’ll be persuaded by his fair words.”

 

30. A Lion-Like Jaw

“Mendicants, in some past lives the Realized One was reborn as a human being. He refrained from talking nonsense. His words were timely, true, and meaningful, in line with the teaching and training. He said things at the right time which were valuable, reasonable, succinct, and beneficial. Due to performing those deeds he was reborn in a heavenly realm. When he came back to this place he obtained this mark: his jaw is like that of a lion.

 

Possessing this mark, if he stays at home he becomes a wheel-turning monarch. And what does he obtain as king? He can’t be destroyed by any human foe or enemy. That’s what he obtains as king. And what does he obtain as Buddha? He can’t be destroyed by any foe or enemy whether internal or external; nor by greed, hate, or delusion; nor by any ascetic or brahmin or god or Māra or brahma or by anyone in the world. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“Neither nonsensical nor silly,

his way of speaking was never loose.

He eliminated what was unbeneficial,

and spoke for the welfare

and happiness of the people.

 

So doing he passed from here to be reborn in heaven,

where he enjoyed the fruit of deeds well done.

Passing away, on his return to here,

he gained a jaw like the finest of beasts.

 

He became a king so very hard to defeat,

a mighty lord and ruler of men.

He was equal to the best

in the city of the Three and Thirty,

like Indra, the finest of gods.

 

One such as that is not easily beaten by centaurs,

titans, spirits, monsters, or gods.

If he becomes of such a kind,

he illuminates the quarters and in-between.”

 

31–32. Even and White Teeth

“Mendicants, in some past lives the Realized One was reborn as a human being. He gave up wrong livelihood and earned a living by right livelihood. He refrained from falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence. Due to performing, accumulating, heaping up, and amassing those deeds, when his body broke up, after death, he was reborn in a good place, a heavenly realm. There he surpassed the other gods in ten respects: heavenly life span, beauty, happiness, glory, sovereignty, sights, sounds, smells, tastes, and touches. When he came back to this place he obtained these two marks: his teeth are even and perfectly white.

 

Possessing these marks, if he stays at home he becomes a king, a wheel-turning monarch, a just and principled king. His dominion extends to all four sides, he achieves stability in the country, and he possesses the seven treasures. He has the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He has over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea—free of harassment by bandits, successful and prosperous, safe, blessed, and untroubled—he reigns by principle, without rod or sword. And what does he obtain as king? His retinue is pure. This includes brahmins and householders, people of town and country, finance ministers, military officers, guardsmen, ministers, councillors, rulers, tax beneficiaries, and princes. That’s what he obtains as king.

 

But if he goes forth from the lay life to homelessness, he becomes a perfected one, a fully awakened Buddha, who draws back the veil from the world. And what does he obtain as Buddha? His retinue is pure. This includes monks, nuns, laymen, laywomen, gods, humans, titans, dragons, and centaurs. That’s what he obtains as Buddha.” The Buddha spoke this matter.

 

On this it is said:

 

“He abandoned wrong livelihood, and created

a way of life that’s fair, pure, and just.

He eliminated what was unbeneficial,

and lived for the welfare and happiness of the people.

 

Having done what’s praised

by the clever, the wise, and the good,

that man experienced the fruit in heaven.

Equal to the best in the heaven of Three and Thirty,

he enjoyed himself with pleasure and play.

 

From there he passed back to a human life.

With the remaining ripening

of the fruit of good deeds,

he obtained teeth that are even,

gleaming, bright, and white.

 

Many soothsayers regarded as wise men

gathered and predicted of him:

‘With twice-born teeth

so even, so white, so clean and bright

his retinue will be so pure.

 

As king, his people will also be pure,

when he rules having conquered this earth so broad.

They won’t harm the country,

but will live for the welfare

and happiness of the people.

 

But if he goes forth he’ll be an ascetic free of ill,

his passions quelled, the veil drawn back.

Rid of stress and weariness,

he sees this world and the next.

 

Those who do his bidding, both lay and renunciate,

shake off wickedness, impure and blameworthy.

He’s surrounded by pure people, who dispel

stains, callousness, sin, and corruptions.’”

 

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

 

 

Aggañña Sutra:

 

(Dhiga Nikaya: What Came First sutta)

 

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

 

Now at that time Vāseṭṭha and Bhāradvāja were living on probation among the mendicants in hopes of being ordained. Then in the late afternoon, the Buddha came downstairs from the longhouse and was walking mindfully in the open air, beneath the shade of the longhouse.

 

Vāseṭṭha saw him and said to Bhāradvāja, “Reverend Bhāradvāja, the Buddha is walking mindfully in the open air, beneath the shade of the longhouse. Come, reverend, let’s go to the Buddha. Hopefully we’ll get to hear a Dhamma talk from him.”

 

“Yes, reverend,” replied Bhāradvāja.

 

So they went to the Buddha, bowed, and walked beside him.

 

Then the Buddha said to Vāseṭṭha, “Vāseṭṭha, you are both brahmins by birth and family, and have gone forth from the lay life to homelessness from a brahmin family. I hope you don’t have to suffer abuse and insults from the brahmins.”

 

“Actually, lord, the brahmins do insult and abuse us with their typical insults to the fullest extent.”

 

“But how do the brahmins insult you?”

 

“Lord, the brahmins say: ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are the Brahma’s true-born sons, born from his mouth, born of the brahma, created by the brahma, heirs of the brahma. You’ve both abandoned the best class to join an inferior class, namely these shavelings, fake ascetics, primitives, black spawn from the feet of our kinsman. This is not right, it’s not proper!’ That’s how the brahmins insult us.”

 

“Actually, Vāseṭṭha, the brahmins are forgetting their tradition when they say this to you. For brahmin women are seen menstruating, being pregnant, giving birth, and breast-feeding. Yet even though they’re born from a brahmin womb they say: ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are the brahma’s true-born sons, born from his mouth, born of the brahma, created by the brahma, heirs of the brahma.’ They misrepresent the brahmins, speak falsely, and create much wickedness.

 

1. Purification in the Four Classes

Vāseṭṭha, there are these four classes: aristocrats, brahmins, peasants, and menials. Some aristocrats kill living creatures, steal, and commit sexual misconduct. They use speech that’s false, divisive, harsh, and nonsensical. And they’re covetous, malicious, with wrong view. These things are unskillful, blameworthy, not to be cultivated, unworthy of the noble ones—and are reckoned as such. They are dark deeds with dark results, criticized by sensible people. Such things are exhibited in some aristocrats. And they are also seen among some brahmins, peasants, and menials.

 

But some aristocrats refrain from killing living creatures, stealing, and committing sexual misconduct. They refrain from speech that’s false, divisive, harsh, and nonsensical. And they’re content, kind-hearted, with right view. These things are skillful, blameless, to be cultivated, worthy of the noble ones—and are reckoned as such. They are bright deeds with bright results, praised by sensible people. Such things are exhibited in some aristocrats. And they are also seen among some brahmins, peasants, and menials.

 

Both these things occur like this, mixed up in these four classes—the dark and the bright, that which is praised and that which is criticized by sensible people. Yet of this the brahmins say: ‘Only brahmins are the best class; other classes are inferior. Only brahmins are the light class; other classes are dark. Only brahmins are purified, not others. Only brahmins are the brahma’s true-born sons, born from his mouth, born of the brahma, created by the brahma, heirs of the brahma.’

 

Sensible people don’t acknowledge this. Why is that? Because any mendicant from these four classes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—is said to be foremost by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

 

And here’s a way to understand how this is so.

 

King Pasenadi of Kosala knows that the ascetic Gotama has gone forth from the neighboring clan of the Sakyans. And the Sakyans are his vassals. The Sakyans show deference to King Pasenadi by bowing down, rising up, greeting him with joined palms, and observing proper etiquette for him. Now, King Pasenadi shows the same kind of deference to the Realized One. But he doesn’t think: ‘The ascetic Gotama is well-born, I am ill-born. He is powerful, I am weak. He is handsome, I am ugly. He is influential, I am insignificant.’ Rather, in showing such deference to the Realized One he is only honoring, respecting, and venerating principle. And here’s another way to understand how principle is the best thing for people in both this life and the next.

 

Vāseṭṭha, you have different births, names, clans, and families, yet have gone forth from the lay life to homelessness. When they ask you what you are, you claim to be ascetics, followers of the Sakyan. But only when someone has faith in the Realized One—settled, rooted, and planted deep, strong, not to be shifted by any ascetic or brahmin or god or Māra or brahma or by anyone in the world—is it appropriate for them to say: ‘I am the Buddha’s true-born son, born from his mouth, born of principle, created by principle, heir to principle.’ Why is that? For these are terms for the Realized One: ‘the embodiment of principle’, and ‘the embodiment of brahma’, and ‘the manifestation of principle’, and ‘the manifestation of brahma’.

 

There comes a time when, Vāseṭṭha, after a very long period has passed, this cosmos contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of streaming radiance. There they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time.

 

There comes a time when, after a very long period has passed, this cosmos expands. As the cosmos expands, sentient beings mostly pass away from that host of radiant gods and come back to this realm. Here they are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time.

 

2. The Earth’s Nectar Appears

But the single mass of water at that time was utterly dark. The moon and sun were not found, nor were stars and constellations, day and night, months and fortnights, years and seasons, or male and female. Beings were simply known as ‘beings’. After a very long period had passed, the earth’s nectar curdled in the water. It appeared just like the curd on top of hot milk-rice as it cools. It was beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure dwarf-bee honey. Now, one of those beings was reckless. Thinking, ‘Oh my, what might this be?’ they tasted the earth’s nectar with their finger. They enjoyed it, and craving was born in them. And other beings, following that being’s example, tasted the earth’s nectar with their fingers. They too enjoyed it, and craving was born in them.

 

3. The Moon and Sun Appear

Then those beings started to eat the earth’s nectar, breaking it into lumps. But when they did this their luminosity vanished. And with the vanishing of their luminosity the moon and sun appeared, stars and constellations appeared, days and nights were distinguished, and so were months and fortnights, and years and seasons. So far had the world evolved once more.

 

Then those beings eating the earth’s nectar, with that as their food and nourishment, remained for a very long time. But so long as they ate that earth’s nectar, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the earth’s nectar vanish. They gathered together and bemoaned, ‘Oh, what a taste! Oh, what a taste!’ And even today when people get something tasty they say: ‘Oh, what a taste! Oh, what a taste!’ They’re just remembering an ancient primordial saying, but they don’t understand what it means.

 

4. Ground-Fungus

When the earth’s nectar had vanished, ground-fungus appeared to those beings. It appeared just like a mushroom. It was beautiful, fragrant, and delicious, like ghee or butter. And it was as sweet as pure dwarf-bee honey.

 

Then those beings started to eat the ground-fungus. With that as their food and nourishment, they remained for a very long time. But so long as they ate that ground-fungus, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the ground-fungus vanish.

 

5. Bursting Pods

When the ground-fungus had vanished, bursting pods appeared, like the fruit of the kadam tree. They were beautiful, fragrant, and delicious, like ghee or butter. And they were as sweet as pure dwarf-bee honey.

 

Then those beings started to eat the bursting pods. With that as their food and nourishment, they remained for a very long time. But so long as they ate those bursting pods, their bodies became more solid and they diverged in appearance; some beautiful, some ugly. And the beautiful beings looked down on the ugly ones: ‘We’re more beautiful, they’re the ugly ones!’ And the vanity of the beautiful ones made the bursting pods vanish.

 

They gathered together and bemoaned, ‘Oh, what we’ve lost! Oh, what we’ve lost—those bursting pods!’ And even today when people experience suffering they say: ‘Oh, what we’ve lost! Oh, what we’ve lost!’ They’re just remembering an ancient primordial saying, but they don’t understand what it means.

 

6. Ripe Untilled Rice

When the bursting pods had vanished, ripe untilled rice appeared to those beings. It had no powder or husk, pure and fragrant, with only the rice-grain. What they took for supper in the evening, by the morning had grown back and ripened. And what they took for breakfast in the morning had grown back and ripened by the evening, leaving no trace showing. Then those beings eating the ripe untilled rice, with that as their food and nourishment, remained for a very long time.

 

7. Gender Appears

But so long as they ate that ripe untilled rice, their bodies became more solid and they diverged in appearance. And female characteristics appeared on women, while male characteristics appeared on men. Women spent too much time gazing at men, and men at women. They became lustful, and their bodies burned with fever. Due to this fever they had sex with each other.

 

Those who saw them having sex pelted them with dirt, clods, or cow-dung, saying, ‘Get lost, filth! Get lost, filth! How on earth can one being do that to another?’ And even today people in some countries, when carrying a bride off, pelt her with dirt, clods, or cow-dung. They’re just remembering an ancient primordial saying, but they don’t understand what it means.

 

8. Sexual Intercourse

What was deemed as unprincipled at that time, these days is deemed as principled. The beings who had sex together weren’t allowed to enter a village or town for one or two months. Ever since they excessively threw themselves into immorality, they started to make buildings to hide their immoral deeds. Then one of those beings of idle disposition thought, ‘Hey now, why should I be bothered to gather rice in the evening for supper, and in the morning for breakfast? Why don’t I gather rice for supper and breakfast all at once?’

 

So that’s what he did. Then one of the other beings approached that being and said, ‘Come, good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for supper and breakfast all at once.’ So that being, following their example, gathered rice for two days all at once, thinking: ‘This seems fine.’

 

Then one of the other beings approached that being and said, ‘Come, good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for two days all at once.’ So that being, following their example, gathered rice for four days all at once, thinking: ‘This seems fine.’

 

Then one of the other beings approached that being and said, ‘Come, good being, we shall go to gather rice.’ ‘There’s no need, good being! I gathered rice for four days all at once.’ So that being, following their example, gathered rice for eight days all at once, thinking: ‘This seems fine.’

 

But when they started to store up rice to eat, the rice grains became wrapped in powder and husk, it didn’t grow back after reaping, leaving a trace showing, and the rice stood in clumps.

 

9. Dividing the Rice

Then those beings gathered together and bemoaned, ‘Oh, how wicked things have appeared among beings! For we used to be mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and we remained like that for a very long time. After a very long period had passed, the earth’s nectar curdled in the water. But due to bad, unskillful things among us, the earth’s nectar vanished, then the ground-fungus vanished, the bursting pods vanished, and now the rice grains have become wrapped in powder and husk, it doesn’t grow back after reaping, traces are left showing, and the rice stands in clumps. We’d better divide up the rice and lay down boundaries.’ So that’s what they did.

 

Now, one of those beings was reckless. While guarding their own share they took another’s share without it being given, and ate it.

 

They grabbed the one who had done this and said, ‘You have done a bad thing, good being, in that while guarding your own share you took another’s share without it being given, and ate it. Do not do such a thing again.’

 

‘Yes, sirs,’ replied that being. But for a second time, and a third time they did the same thing, and were told not to continue. And then they struck that being, some with fists, others with stones, and still others with rods. From that day on stealing was found, and blame, and lying, and the taking up of rods.

 

10. The Elected King

Then those beings gathered together and bemoaned, ‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods! Why don’t we elect one being who would rightly accuse those who deserve it, blame those who deserve it, and expel those who deserve it? We shall pay them with a share of rice.’

 

Then those beings approached the being among them who was most attractive, good-looking, lovely, and illustrious, and said, ‘Come, good being, rightly accuse those who deserve it, blame those who deserve it, and banish those who deserve it. We shall pay you with a share of rice.’ ‘Yes, sirs,’ replied that being. They acted accordingly, and were paid with a share of rice.

 

‘Elected by the people’, Vāseṭṭha, is the meaning of ‘elected one’, the first term applied to them.

 

‘Lord of the fields’ is the meaning of ‘aristocrat’, the second term applied to them.

 

‘They please others with principle’ is the meaning of ‘king’, the third term applied to them.

 

And that, Vāseṭṭha, is how the ancient primordial terms for the circle of aristocrats were created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

 

11. The Circle of Brahmins

Then some of those same beings thought, ‘Oh, how wicked things have appeared among beings, in that stealing is found, and blaming and lying and the taking up of rods and banishment! Why don’t we set aside bad, unskillful things?’ So that’s what they did.

 

‘They set aside bad, unskillful things’ is the meaning of ‘brahmin’, the first term applied to them.

 

They built leaf huts in a wilderness region where they meditated pure and bright, without lighting cooking fires or digging the soil. They came down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal. When they had obtained food they continued to meditate in the leaf huts.

 

When people noticed this they said, ‘These beings build leaf huts in a wilderness region where they meditate pure and bright, without lighting cooking fires or digging the soil. They come down in the morning for breakfast and in the evening for supper to the village, town, or royal capital seeking a meal. When they have obtained food they continue to meditate in the leaf huts.’

 

‘They meditate’ is the meaning of ‘meditator’, the second term applied to them.

 

But some of those beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts.

 

When people noticed this they said, ‘These beings were unable to keep up with their meditation in the leaf huts in the wilderness. They came down to the neighborhood of a village or town where they dwelt compiling texts. Now they don’t meditate.’

 

‘Now they don’t meditate’ is the meaning of ‘reciter’, the third term applied to them. What was deemed as worse at that time, these days is deemed as best.

 

And that, Vāseṭṭha, is how the ancient primordial terms for the circle of brahmins were created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

 

12. The Circle of Peasants

Some of those same beings, taking up an active sex life, applied themselves to various jobs.

 

‘Having taken up an active sex life, they apply themselves to various jobs’ is the meaning of ‘peasant’, the term applied to them.

 

And that, Vāseṭṭha, is how the ancient primordial term for the circle of peasants was created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

 

13. The Circle of Menials

The remaining beings lived by venal hunting and minor tasks.

 

‘They live by venal hunting and minor tasks’ is the meaning of ‘menial’, the term applied to them.

 

And that, Vāseṭṭha, is how the ancient primordial term for the circle of menials was created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

 

There came a time when an aristocrat, brahmin, peasant, or menial, deprecating their own vocation, went forth from the lay life to homelessness, thinking, ‘I will be an ascetic.’

 

From these four circles, Vāseṭṭha, the circle of ascetics was created; for those very beings, not others; for those like them, not unlike; by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

 

14. On Bad Conduct

An aristocrat, brahmin, peasant, menial, or ascetic may do bad things by way of body, speech, and mind. They have wrong view, and they act out of that wrong view. And because of that, when their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.

 

An aristocrat, brahmin, peasant, menial, or ascetic may do good things by way of body, speech, and mind. They have right view, and they act out of that right view. And because of that, when their body breaks up, after death, they’re reborn in a good place, a heavenly realm.

 

An aristocrat, brahmin, peasant, menial, or ascetic may do mixed things by way of body, speech, and mind. They have mixed view, and they act out of that mixed view. And because of that, when their body breaks up, after death, they experience both pleasure and pain.

 

15. The Qualities That Lead to Awakening

An aristocrat, brahmin, peasant, menial, or ascetic who is restrained in body, speech, and mind, and develops the seven qualities that lead to awakening, becomes extinguished in this very life.

 

Any mendicant from these four classes who is perfected—with defilements ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetter of continued existence, and is rightly freed through enlightenment—is said to be the foremost by virtue of principle, not against principle. For principle, Vāseṭṭha, is the best thing for people in both this life and the next.

 

The brahma Sanaṅkumāra also spoke this verse:

 

‘The aristocrat is best among people

who take clan as the standard.

But one accomplished in knowledge and conduct

is first among gods and humans.’

 

That verse was well sung by the brahma Sanaṅkumāra, not poorly sung; well spoken, not poorly spoken; beneficial, not harmful, and I agree with it. I also say:

 

The aristocrat is best among people

who take clan as the standard.

But one accomplished in knowledge and conduct

is first among gods and humans.”

 

That is what the Buddha said. Satisfied, Vāseṭṭha and Bhāradvāja approved what the Buddha said.

 

 

Cakkavatti Sutra:

 

(Dhiga Nikaya: The Wheel-Turning Monarch sutta)

 

1. Taking Refuge in Oneself

So I have heard. At one time the Buddha was staying in the land of the Magadhans at Mātulā. There the Buddha addressed the mendicants, “Mendicants!”

 

“Lord,” they replied. The Buddha said this:

 

“Mendicants, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. And how does a mendicant do this? They meditate observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how they let the teaching be their island and their refuge, with no other refuge.

 

You should roam inside your own territory, the domain of your fathers. If you roam inside your own territory, the domain of your fathers, Māra won’t catch you or get hold of you. It is due to undertaking skillful qualities that merit grows.

 

2. King Daḷhanemi

Once upon a time, mendicants, there was a king named Daḷhanemi who was a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures. He had the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He had over a thousand sons who were valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigned by principle, without rod or sword.

 

Then, after many years, many hundred years, many thousand years had passed, King Daḷhanemi addressed one of his men, ‘My good man, when you see that the heavenly wheel-treasure has receded back from its place, please tell me.’

 

‘Yes, Your Majesty,’ replied that man.

 

After many thousand years had passed, that man saw that the heavenly wheel-treasure had receded back from its place. So he went to King Daḷhanemi and said, ‘Please sire, you should know that your heavenly wheel-treasure has receded back from its place.’

 

So the king summoned the crown prince and said, ‘Dear prince, my heavenly wheel-treasure has receded back from its place. I’ve heard that when this happens to a wheel-turning monarch, he does not have long to live. I have enjoyed human pleasures. Now it is time for me to seek heavenly pleasures. Come, dear prince, rule this land surrounded by ocean! I shall shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.’

 

And so, after carefully instructing the crown prince in kingship, King Daḷhanemi shaved off his hair and beard, dressed in ocher robes, and went forth from the lay life to homelessness. Seven days later the heavenly wheel-treasure vanished.

 

Then a certain man approached the newly anointed aristocrat king and said, ‘Please sire, you should know that the heavenly wheel-treasure has vanished.’ At that the king was unhappy and experienced unhappiness. He went to the royal sage and said, ‘Please sire, you should know that the heavenly wheel-treasure has vanished.’

 

When he said this, the royal sage said to him, ‘Don’t be unhappy at the vanishing of the wheel-treasure. My dear, the wheel-treasure is not inherited from your father. Come now, my dear, proceed in the noble duty of a wheel-turning monarch. If you do so, it’s possible that—on a fifteenth day sabbath, having bathed your head and gone upstairs in the royal longhouse to observe the sabbath—the heavenly wheel-treasure will appear to you, with a thousand spokes, with rim and hub, complete in every detail.’

 

2.1. The Noble Duty of a Wheel-Turning Monarch

‘But sire, what is the noble duty of a wheel-turning monarch?’

 

‘Well then, my dear, relying only on principle—honoring, respecting, and venerating principle, having principle as your flag, banner, and authority—provide just protection and security for your court, troops, aristocrats, vassals, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds. Do not let injustice prevail in the realm. Provide money to the penniless in the realm.

 

And there are ascetics and brahmins in the realm who refrain from intoxication and negligence, are settled in patience and sweetness, and who tame, calm, and extinguish themselves. From time to time you should go up to them and ask and learn: “Sirs, what is skillful? What is unskillful? What is blameworthy? What is blameless? What should be cultivated? What should not be cultivated? Doing what leads to my lasting harm and suffering? Doing what leads to my lasting welfare and happiness?” Having heard them, you should reject what is unskillful and undertake and follow what is skillful.

 

This is the noble duty of a wheel-turning monarch.’

 

2.2. The Wheel-Treasure Appears

‘Yes, Your Majesty,’ replied the new king to the royal sage. And he proceeded in the noble duty of a wheel-turning monarch.

 

While he was proceeding in that duty, on a fifteenth day sabbath, he had bathed his head and gone upstairs in the royal longhouse to observe the sabbath. And the heavenly wheel-treasure appeared to him, with a thousand spokes, with rim and hub, complete in every detail. Seeing this, the king thought, ‘I have heard that when the heavenly wheel-treasure appears to a king in this way, he becomes a wheel-turning monarch. Am I then a wheel-turning monarch?’

 

Then the anointed king, rising from his seat and arranging his robe over one shoulder, took a ceremonial vase in his left hand and besprinkled the wheel-treasure with his right hand, saying, ‘Roll forth, O wheel-treasure! Triumph, O wheel-treasure!’

 

Then the wheel-treasure rolled towards the east. And the king followed it together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. And any opposing rulers of the eastern quarter came to the wheel-turning monarch and said, ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ The wheel-turning monarch said, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink liquor. Maintain the current level of taxation.’ And so the opposing rulers of the eastern quarter became his vassals.

 

Then the wheel-treasure, having plunged into the eastern ocean and emerged again, rolled towards the south. … Having plunged into the southern ocean and emerged again, it rolled towards the west. …

 

Having plunged into the western ocean and emerged again, it rolled towards the north, followed by the king together with his army of four divisions. In whatever place the wheel-treasure stood still, there the king came to stay together with his army. And any opposing rulers of the northern quarter came to the wheel-turning monarch and said, ‘Come, great king! Welcome, great king! We are yours, great king, instruct us.’ The wheel-turning monarch said, ‘Do not kill living creatures. Do not steal. Do not commit sexual misconduct. Do not lie. Do not drink liquor. Maintain the current level of taxation.’ And so the rulers of the northern quarter became his vassals.

 

And then the wheel-treasure, having triumphed over this land surrounded by ocean, returned to the royal capital. There it stood still by the gate to the royal compound at the High Court as if fixed to an axle, illuminating the royal compound.

 

3. On Subsequent Wheel-Turning Monarchs

And for a second time, and a third, a fourth, a fifth, a sixth, and a seventh time, a wheel-turning monarch was established in exactly the same way. And after many years the seventh wheel-turning monarch went forth, handing the realm over to the crown prince.

 

 

Seven days later the heavenly wheel-treasure vanished.

 

Then a certain man approached the newly anointed aristocrat king and said, ‘Please sire, you should know that the heavenly wheel-treasure has vanished.’ At that the king was unhappy and experienced unhappiness. But he didn’t go to the royal sage and ask about the noble duty of a wheel-turning monarch. He just governed the country according to his own ideas. So governed, the country’s people did not prosper like before, as they had when former kings proceeded in the noble duty of a wheel-turning monarch.

 

Then the ministers and councillors, the finance ministers, military officers, guardsmen, and professional advisers gathered and said to the king, ‘Sire, when governed according to your own ideas, the country’s people do not prosper like before, as they did when former kings proceeded in the noble duty of a wheel-turning monarch. In your realm are found ministers and councillors, finance ministers, military officers, guardsmen, and professional advisers—both ourselves and others—who remember the noble duty of a wheel-turning monarch. Please, Your Majesty, ask us about the noble duty of a wheel-turning monarch. We will answer you.’

 

4. On the Period of Decline

So the anointed king asked the assembled ministers and councillors, finance ministers, military officers, guardsmen, and professional advisers about the noble duty of a wheel-turning monarch. And they answered him. After listening to them, he provided just protection and security. But he did not provide money to the penniless in the realm. And so poverty grew widespread.

 

When poverty was widespread, a certain person stole from others, with the intention to commit theft. They arrested him and presented him to the king, saying, ‘Your Majesty, this person stole from others with the intention to commit theft.’

 

The king said to that person, ‘Is it really true, mister, that you stole from others with the intention to commit theft?’

 

‘It’s true, sire.’

 

‘What was the reason?’

 

‘Sire, I can’t survive.’

 

So the king provided some money to that person, saying, ‘With this money, mister, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.’

 

‘Yes, Your Majesty,’ replied that man.

 

But then another man stole something from others. They arrested him and presented him to the king, saying, ‘Your Majesty, this person stole from others.’

 

The king said to that person, ‘Is it really true, mister, that you stole from others?’

 

‘It’s true, sire.’

 

‘What was the reason?’

 

‘Sire, I can’t survive.’

 

So the king provided some money to that person, saying, ‘With this money, mister, keep yourself alive, and provide for your mother and father, partners and children. Work for a living, and establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.’

 

‘Yes, Your Majesty,’ replied that man.

 

People heard about this: ‘It seems the king is providing money to anyone who steals from others!’ It occurred to them, ‘Why don’t we steal from others?’ So then another man stole something from others.

 

They arrested him and presented him to the king, saying, ‘Your Majesty, this person stole from others.’

 

The king said to that person, ‘Is it really true, mister, that you stole from others?’

 

‘It’s true, sire.’

 

‘What was the reason?’

 

‘Sire, I can’t survive.’

 

Then the king thought, ‘If I provide money to anyone who steals from others, it will only increase the stealing. I’d better make an end of this person, finish him off, and chop off his head.’

 

Then he ordered his men, ‘Well then, my men, tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and make an end of him, finish him off, and chop off his head.’

 

‘Yes, Your Majesty,’ they replied, and did as he commanded.

 

People heard about this: ‘It seems the king is chopping the head off anyone who steals from others!’ It occurred to them, ‘We’d better have sharp swords made. Then when we steal from others, we’ll make an end of them, finish them off, and chop off their heads.’ They had sharp swords made. Then they started to make raids on villages, towns, and cities, and to infest the highways. And they chopped the heads off anyone they stole from.

 

And so, mendicants, from not providing money to the penniless, poverty became widespread. When poverty was widespread, theft became widespread. When theft was widespread, swords became widespread. When swords were widespread, killing living creatures became widespread. And for the sentient beings among whom killing was widespread, their lifespan and beauty declined. Those people lived for 80,000 years, but their children lived for 40,000 years.

 

Among the people who lived for 40,000 years, a certain person stole something from others. They arrested him and presented him to the king, saying, ‘Your Majesty, this person stole from others.’

 

The king said to that person, ‘Is it really true, mister, that you stole from others?’

 

‘No, sire,’ he said, deliberately lying.

 

And so, mendicants, from not providing money to the penniless, poverty, theft, swords, and killing became widespread. When killing was widespread, lying became widespread. And for the sentient beings among whom lying was widespread, their lifespan and beauty declined. Those people who lived for 40,000 years had children who lived for 20,000 years.

 

Among the people who lived for 20,000 years, a certain person stole something from others. Someone else reported this to the king, ‘Your Majesty, such-and-such person stole from others,’ he said, going behind his back.

 

And so, mendicants, from not providing money to the penniless, poverty, theft, swords, killing, and lying became widespread. When lying was widespread, backbiting became widespread. And for the sentient beings among whom backbiting was widespread, their lifespan and beauty declined. Those people who lived for 20,000 years had children who lived for 10,000 years.

 

Among the people who lived for 10,000 years, some were beautiful, some were ugly. And the ugly beings, coveting the beautiful ones, committed adultery with the wives of others.

 

And so, mendicants, from not providing money to the penniless, poverty, theft, swords, killing, lying, and backbiting became widespread. When backbiting was widespread, sexual misconduct became widespread. And for the sentient beings among whom sexual misconduct was widespread, their lifespan and beauty declined. Those people who lived for 10,000 years had children who lived for 5,000 years.

 

Among the people who lived for 5,000 years, two things became widespread: harsh speech and talking nonsense. For the sentient beings among whom these two things were widespread, their lifespan and beauty declined. Those people who lived for 5,000 years had some children who lived for 2,500 years, while others lived for 2,000 years.

 

Among the people who lived for 2,500 years, desire and ill will became widespread. For the sentient beings among whom desire and ill will were widespread, their lifespan and beauty declined. Those people who lived for 2,500 years had children who lived for 1,000 years.

 

Among the people who lived for 1,000 years, wrong view became widespread. For the sentient beings among whom wrong view was widespread, their lifespan and beauty declined. Those people who lived for 1,000 years had children who lived for five hundred years.

 

Among the people who lived for five hundred years, three things became widespread: illicit desire, immoral greed, and wrong custom. For the sentient beings among whom these three things were widespread, their lifespan and beauty declined. Those people who lived for five hundred years had some children who lived for two hundred and fifty years, while others lived for two hundred years.

 

Among the people who lived for two hundred and fifty years, these things became widespread: lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders in the family.

 

And so, mendicants, from not providing money to the penniless, all these things became widespread—poverty, theft, swords, killing, lying, backbiting, sexual misconduct, harsh speech and talking nonsense, desire and ill will, wrong view, illicit desire, immoral greed, and wrong custom, and lack of due respect for mother and father, ascetics and brahmins, and failure to honor the elders in the family. For the sentient beings among whom these things were widespread, their lifespan and beauty declined. Those people who lived for two hundred and fifty years had children who lived for a hundred years.

 

5. When People Live for Ten Years

There will come a time, mendicants, when these people will have children who live for ten years. Among the people who live for ten years, girls will be marriageable at five. The following flavors will disappear: ghee, butter, oil, honey, molasses, and salt. The best kind of food will be finger millet, just as fine rice with meat is the best kind of food today.

 

The ten ways of doing skillful deeds will totally disappear, and the ten ways of doing unskillful deeds will explode in popularity. Those people will not even have the word ‘skillful’, still less anyone who does what is skillful. And anyone who disrespects mother and father, ascetics and brahmins, and fails to honor the elders in the family will be venerated and praised, just as the opposite is venerated and praised today.

 

There’ll be no recognition of the status of mother, aunts, or wives and partners of tutors and respected people. The world will become dissolute, like goats and sheep, chickens and pigs, and dogs and jackals.

 

They’ll be full of hostility towards each other, with acute ill will, malevolence, and thoughts of murder. Even a mother will feel like this for her child, and the child for its mother, father for child, child for father, brother for sister, and sister for brother. They’ll be just like a deer hunter when he sees a deer—full of hostility, ill will, malevolence, and thoughts of killing.

 

Among the people who live for ten years, there will be an interregnum of swords lasting seven days. During that time they will see each other as beasts. Sharp swords will appear in their hands, with which they’ll take each other’s life, crying, ‘It’s a beast! It’s a beast!’

 

But then some of those beings will think, ‘Let us neither kill nor be killed! Why don’t we hide in thick grass, thick jungle, thick trees, inaccessible riverlands, or rugged mountains and survive on forest roots and fruits?’ So that’s what they do.

 

When those seven days have passed, having emerged from their hiding places and embraced each other, they will come together and cry in one voice, ‘Fantastic, dear foe, you live! Fantastic, dear foe, you live!’

 

6. The Period of Growth

Then those beings will think, ‘It’s because we undertook unskillful things that we suffered such an extensive loss of our relatives. We’d better do what’s skillful. What skillful thing should we do? Why don’t we refrain from killing living creatures? Having undertaken this skillful thing we’ll live by it.’ So that’s what they do. Because of undertaking this skillful thing, their lifespan and beauty will grow. Those people who live for ten years will have children who live for twenty years.

 

Then those beings will think, ‘Because of undertaking this skillful thing, our lifespan and beauty are growing. Why don’t we do even more skillful things? What skillful thing should we do? Why don’t we refrain from stealing … sexual misconduct … lying … backbiting … harsh speech … and talking nonsense. Why don’t we give up covetousness … ill will … wrong view … three things: illicit desire, immoral greed, and wrong custom. Why don’t we pay due respect to mother and father, ascetics and brahmins, honoring the elders in our families? Having undertaken this skillful thing we’ll live by it.’ So that’s what they do.

 

Because of undertaking this skillful thing, their lifespan and beauty will grow. Those people who live for twenty years will have children who live for forty years. Those people who live for forty years will have children who live for eighty years, then a hundred and sixty years, three hundred and twenty years, six hundred and forty years, 2,000 years, 4,000 years, 8,000 years, 20,000 years, 40,000 years, and finally 80,000 years. Among the people who live for 80,000 years, girls will be marriageable at five hundred.

 

7. The Time of King Saṅkha

Among the people who live for 80,000 years, there will be just three afflictions: greed, starvation, and old age. The Black Plum Tree Land will be successful and prosperous. The villages, towns, and capital cities will be no more than a chicken’s flight apart. And the land will be so full of people you’d think they were squashed together, like a thicket of rushes or reeds. The royal capital will be Varanasi, renamed Ketumatī. And it will be successful, prosperous, populous, full of people, with plenty of food. There will be 84,000 cities in the Black Plum Tree Land, with the royal capital of Ketumatī foremost.

 

And in the royal capital of Ketumatī a king named Saṅkha will arise, a wheel-turning monarch, a just and principled king. His dominion will extend to all four sides, he will achieve stability in the country, and possess the seven treasures. He will have the following seven treasures: the wheel, the elephant, the horse, the jewel, the woman, the householder, and the commander as the seventh treasure. He will have over a thousand sons who are valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he will reign by principle, without rod or sword.

 

8. The Arising of the Buddha Metteyya

And the Blessed One named Metteyya will arise in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—just as I have arisen today. He will realize with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and make it known to others, just as I do today. He will teach the Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he will reveal a spiritual practice that’s entirely full and pure, just as I do today. He will lead a Saṅgha of many thousand mendicants, just as I lead a Saṅgha of many hundreds today.

 

Then King Saṅkha will have the sacrificial post once built by King Mahāpanāda raised up. Having reigned, he will abdicate, offering charity to ascetics and brahmins, paupers, vagrants, supplicants, and beggars. Then, having shaved off his hair and beard and dressed in ocher robes, he will go forth from the lay life to homelessness in the Buddha Metteyya’s presence. Soon after going forth, living withdrawn, diligent, keen, and resolute, he will realize the supreme end of the spiritual path in this very life. He will live having achieved with his own insight the goal for which gentlemen rightly go forth from the lay life to homelessness.

 

Mendicants, live as your own island, your own refuge, with no other refuge. Let the teaching be your island and your refuge, with no other refuge. And how does a mendicant do this? It’s when a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. That’s how a mendicant lives as their own island, their own refuge, with no other refuge. That’s how they let the teaching be their island and their refuge, with no other refuge.

 

9. On Long Life and Beauty for Mendicants

Mendicants, you should roam inside your own territory, the domain of your fathers. Doing so, you will grow in life span, beauty, happiness, wealth, and power.

 

And what is long life for a mendicant? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy, and active effort. They develop the basis of psychic power that has immersion due to mental development, and active effort. They develop the basis of psychic power that has immersion due to inquiry, and active effort. Having developed and cultivated these four bases of psychic power they may, if they wish, live for the proper lifespan or what’s left of it. This is long life for a mendicant.

 

And what is beauty for a mendicant? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is beauty for a mendicant.

 

And what is happiness for a mendicant? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption. This is happiness for a mendicant.

 

And what is wealth for a mendicant? It’s when a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. They meditate spreading a heart full of compassion … rejoicing … equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. This is wealth for a mendicant.

 

And what is power for a mendicant? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. This is power for a mendicant.

 

Mendicants, I do not see a single power so hard to defeat as the power of Māra. It is due to undertaking skillful qualities that merit grows.”

 

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