Discourse on the canine ascetic

majjhima nikāya

the middle length sayings

kukkuravatika suttaṃ

Discourse On The Canine Ascetic

thus have i heard: at one time the Lord was staying among the Koḷiyans; the market town of the Koḷiyans was called Haliddavasana. Then Puṇṇa, a Koḷiyan who was a bovine ascetic, and Seniya who was an unclothed canine ascetic, approached the Lord; having approached, Puṇṇa, the Koḷiyan who was the bovine ascetic, after greeting the Lord, sat down at a respectful distance. But Seniya the unclothed canine ascetic, having exchanged greetings with the Lord and conversed in a friendly and courteous way, sat down at a respectful distance doubling up like a dog. As he was sitting down at a respectful distance, Puṇṇa, the Koḷiyan, the bovine ascetic, spoke thus to the Lord:

“Revered sir, this Seniya, an unclothed canine ascetic, is a doer of things hard to do, he eats lying on the ground, a canine practice which has been carried out in full by him for a long time. What is his bourn, what his future state?” “Enough, Puṇṇa, let this be, do not ask me this.”

And a second time Puṇṇa, the Koḷiyan, the bovine ascetic, spoke thus to the Lord: “Revered sir, this Seniya, an unclothed canine ascetic, is a doer of things hard to do, he eats lying on the ground, a canine practice which has been carried out in full by him for a long time. What is his bourn, what his future state?” And a second time the Lord responded: “Enough, Puṇṇa, let this be, do not ask me this.”

And a third time Puṇṇa, the Koḷiyan, the bovine ascetic, spoke thus to the Lord: “Revered sir, this Seniya, an unclothed canine ascetic, is a doer of things hard to do, he eats lying on the ground, a canine practice which has been carried out in full by him for a long time. What is his bourn, what his future state?”

“Although I, Puṇṇa, did not really countenance your (question) and said: ‘Enough, Puṇṇa, let this be, do not ask me this,’ nevertheless I will explain to you. Here, Puṇṇa, someone develops the canine practice completely and constantly, he develops the canine habits completely and constantly, he develops the canine mentality completely and constantly, he develops the canine behaviour completely and constantly. Having developed the canine practice completely and constantly, having developed the canine habits completely and constantly, having developed the canine mentality completely and constantly, having developed the canine behaviour completely and constantly, he, on the breaking up of the body after dying, arises in companionship with dogs. But if he should have a view like this: ‘I, through this habit or practice or austerity or chastity, will become a deva or a (lesser) deva’—that is a wrong view on his part. I, Puṇṇa, say that there is one of two bourns for one of wrong view: either Niraya Hell or animal birth. So it is, Puṇṇa, that the canine practice, on prospering, leads to companionship with dogs, on failing, to Niraya Hell.” When this had been said, Seniya the unclothed canine ascetic cried out and burst into tears.

Then the Lord spoke thus to Puṇṇa, the Koḷiyan, the bovine ascetic: “I did not countenance this (question) of yours, Puṇṇa, (so) I said: ‘Enough, Puṇṇa, let this be, do not ask me this.’” “I, revered sir, am not crying because the Lord speaks thus about me. It is, revered sir, because this canine practice has been carried out in full by me for a long time.

Revered sir, this Puṇṇa, the Koḷiyan is a bovine ascetic, and the bovine practice has been carried out in full by him for a long time. What is his bourn, what his future state?’ “Enough, Seniya, let this be, do not ask me this.”

And a second time Seniya the unclothed canine ascetic spoke thus to the Lord: “Revered sir, this Puṇṇa, the Koḷiyan is a bovine ascetic, and the bovine practice has been carried out in full by him for a long time. What is his bourn, what his future state?” And a second time the Lord responded: “Enough, Seniya, let this be, do not ask me this.”

And a third time Seniya the unclothed canine ascetic spoke thus to the Lord: “Revered sir, this Puṇṇa, the Koḷiyan is a bovine ascetic, and the bovine practice has been carried out in full by him for a long time. What is his bourn, what his future state?”

“Although, Seniya, I did not really countenance your (question) and said: ‘Enough, Seniya, let this be, do not ask me this,’ nevertheless I will explain to you. Here, Seniya, someone develops the bovine practice completely and constantly, he develops the bovine habits completely and constantly, he develops the bovine mentality completely and constantly, he develops the bovine behaviour completely and constantly. Having developed the bovine practice completely and constantly, having developed the bovine habits completely and constantly, having developed the bovine mentality completely and constantly, having developed the bovine behaviour completely and constantly, he, on the breaking up of the body after dying, arises in companionship with cattle. But if he should have a view like this: ‘I, through this habit or practice or austerity or chastity, will become a deva or a (lesser) deva’, that is a wrong view on his part. I, Seniya, say that there is one of two bourns for one of wrong view: either Niraya Hell or animal birth. So it is, Seniya, that the bovine practice, on prospering, leads to companionship with cattle, on failing, to Niraya Hell.” When this had been said, Puṇṇa, the Koḷiyan, the bovine ascetic, cried out and burst into tears.

Then the Lord spoke thus to Seniya, the unclothed canine ascetic: “I did not countenance this (question) of yours, Seniya, (so) I said: ‘Enough, Seniya, let this be, do not ask me this.’” “I, revered sir, am not crying because the Lord speaks thus about me. It is, revered sir, because this bovine practice has been carried out in full by me for a long time. Revered sir, I have trust in the Lord thus: The Lord is able so to teach dhamma that I might give up this bovine practice, and Seniya the unclothed canine ascetic might give up that canine practice.” “Well then, Puṇṇa, listen, pay careful attention, and I will speak.” “Yes, revered sir,” Puṇṇa, the Koḷiyan, the bovine ascetic, answered the Lord in assent. The Lord spoke thus:

Four Kinds of Deeds

“Puṇṇa, these four (kinds of) deeds are made known by me, having realised them by my own super-knowledge. What four?

[1] Deeds that are Dark

There is, Puṇṇa, the deed that is dark, dark in result. There is, Puṇṇa, the deed that is bright, bright in result. There is, Puṇṇa, the deed that is dark and bright, dark and bright in result. There is, Puṇṇa, the deed that is not dark (and) not bright, neither dark nor bright in result, the deed that conduces to the destruction of deeds. And what, Puṇṇa, is the deed that is dark, dark in result? As to this, Puṇṇa, someone effects an activity of body that is harmful, he effects an activity of speech that is harmful, he effects an activity of mind that is harmful. He, having effected an activity of body that is harmful, having effected an activity of speech that is harmful, having effected an activity of mind that is harmful, arises in a world that is harmful. Because he has uprisen in a world that is harmful, harmful sensory impingements assail him. He, being assailed by harmful sensory impingements, experiences a harmful feeling, without exception painful, even as do creatures in Niraya Hell. In this way, Puṇṇa, there is the uprising of a being from what has come to be; he uprises according to what he does; when he has uprisen, sensory impingements assail him. So I speak thus, Puṇṇa: Creatures are heirs to deeds. This, Puṇṇa, is called the deed that is dark, dark in result.

[2] Deeds that are Bright

And what, Puṇṇa, is the deed that is bright, bright in result? As to this, Puṇṇa, someone effects an activity of body that is harmless, effects an activity of speech that is harmless, effects an activity of mind that is harmless. He, having effected an activity of body that is harmless, having effected an activity of speech that is harmless, having effected an activity of mind that is harmless, arises in a world that is harmless. Because he has uprisen in a world that is harmless, harmless sensory impingements assail him. He, being assailed by harmless sensory impingements, experiences a harmless feeling, without exception pleasant, even as do the Ever-Radiant devas. In this way, Puṇṇa, there is the uprising of a being from what has come to be; he uprises according to what he does; when he has uprisen, sensory impingements assail him. So I speak thus, Puṇṇa: Creatures are heirs to deeds. This, Puṇṇa, is called the deed that is bright, bright in result.

[3] Deeds that are Dark and Bright

And what, Puṇṇa, is the deed that is dark and bright, dark and bright in result? As to this, Puṇṇa, someone effects an activity of body that is harmful and harmless, effects an activity of speech that is harmful and harmless, effects an activity of mind that is harmful and harmless. He, having effected an activity of body that is harmful and harmless, having effected an activity of speech that is harmful and harmless, having effected an activity of mind that is harmful and harmless, arises in a world that is harmful and harmless. Because he has uprisen in a world that is harmful and harmless, harmful and harmless sensory impingements assail him. He, being assailed by harmful and harmless sensory impingements, experiences a feeling that is harmful and harmless, partially pleasant and painful, even as do men and some devas and some in the sorrowful state. In this way, Puṇṇa, there is the uprising of a being from what has come to be; he uprises according to what he does; when he has uprisen, sensory impingements assail him. So I speak thus, Puṇṇa: Creatures are heirs to deeds. This, Puṇṇa, is called the deed that is dark and bright, dark and bright in result.

[4] Deeds that are neither Dark nor Bright

And what, Puṇṇa, is the deed that is not dark (and) not bright, neither dark nor bright in result, the deed that conduces to the destruction of deeds? Where, Puṇṇa, there is the will to get rid of that deed that is dark, dark in result, and the will to get rid of that deed that is bright, bright in result, and the will to get rid of that deed that is dark and bright, dark and bright in result, this, Puṇṇa, is called the deed that is not dark (and) not bright, neither dark nor bright in result, the deed that conduces to the destruction of deeds.

These, Puṇṇa, are the four (kinds of) deeds made known by me, having realised them by my own super-knowledge.”

When this had been said, Puṇṇa, the Koḷiyan, the bovine ascetic, spoke thus to the Lord: “It is excellent, revered sir, it is excellent, revered sir. It is as if, revered sir one might set upright what had been upset, or might disclose what was covered, or show the way to one who had gone astray, or bring an oil-lamp into the darkness so that those with vision might see material shapes, even so in many a figure has Dhamma been made clear by the Lord. I, revered sir, am going to the Lord for refuge and the Dhamma and to the Order of monks. May the Lord accept me as a lay-disciple going for refuge from this day forth for as long as life lasts.”

But Seniya the unclothed canine ascetic spoke thus to the Lord: “It is excellent, revered sir, it is excellent, revered sir. It is as if, revered sir, one might set upright what had been upset, or might disclose what was covered, or show the way to one who had gone astray, or bring an oil-lamp into the darkness so that those with vision might see material shapes, even so in many a figure has Dhamma been made clear by the Lord. Thus I, revered sir, am going to the Lord for refuge and to Dhamma and to the Order of monks. Revered sir, may I receive the going forth in the Lord's presence, may I receive ordination?”

“Seniya, if a former member of another sect wishes for the going forth in this Dhamma and discipline, wishes for ordination, he undertakes probation for four months; at the end of the four months the monks, if they so decide, may let him go forth, may ordain him into the status of a monk; but even here differences among individuals are known to me.” “If, revered sir, former members of other sects, wishing for the going forth in this Dhamma and discipline, wishing for ordination, undertake probation for four months, and if at the end of the four months the monks, if they so decide, let them go forth, ordain them into the status of a monk, then will I undertake probation for four years; at the end of the four years the monks, if they so decide, may let me go forth, may ordain me into the status of a monk.”

But Seniya, the unclothed canine ascetic, received the going forth in the Lord's presence, he received ordination. Soon after he was ordained the venerable Seniya, dwelling alone, aloof, diligent, ardent, self-resolute, in no long time having realised here-now by his own super-knowledge that matchless culmination of the Brahma-faring for the sake of which young men of family rightly go forth from home into homelessness, entering on it, abided in it. And he knew: ‘Destroyed is birth, brought to a close the Brahma-faring, done is what was to be done, there is no more of being such or so.’ So was the venerable Seniya one of the perfected ones.

Discourse on the Canine Ascetic: The Seventh

Discourse to Potaliya

majjhima nikāya

the middle length sayings

potaliya suttaṃ

Discourse to Potaliya

thus have i heard: At one time the Lord was staying near Aṅguttarāpa. Āpaṇa was a market town in Aṅguttarāpa. Then the Lord, having dressed in the morning, taking his bowl and robe, entered Āpaṇa for almsfood. When he had walked for almsfood in Āpaṇa and was returning from the alms-gathering after the meal, he approached a certain forest-thicket for the day-sojourn; and having plunged into that forest-thicket he sat down at the root of a tree. And the householder Potaliya, who was constantly pacing up and down and roaming about on foot, fully dressed and clothed, with parasol and slippers, approached that forest-thicket; having plunged into that forest-thicket, he approached the Lord; having approached, he exchanged greetings with the Lord; having conversed in a friendly and courteous way, he stood at a respectful distance. Then the Lord spoke thus to the householder Potaliya as he was standing at a respectful distance:

“There are seats, householder; if you wish, do sit down.” When this had been said, the householder Potaliya thinking: “The recluse Gotama addresses me with the word ‘householder’”, angry, displeased, became silent. And a second time the Lord spoke thus to the householder Potaliya: “There are seats, householder; if you wish, do sit down.” And a second time the householder Potaliya thinking: “The recluse Gotama addresses me with the word ‘householder’”, angry, displeased, became silent. And a third time the Lord spoke thus to the householder Potaliya: “There are seats, householder; if you wish, do sit down.” When this had been said, the householder Potaliya thinking: “The recluse Gotama addresses me with the word ‘householder’”, angry, displeased, spoke thus to the Lord: “This, good Gotama, is not proper, it is not suitable, that you should address me with the word ‘householder.’” “But you, householder, have all the characteristic marks and signs of a householder.” “But all relevant occupations have been abandoned by me, good Gotama, all avocations given up.”

“But, householder, how have all occupations been abandoned by you, all avocations given up?” “As to this, good Gotama, I handed over to my sons as their inheritance all that I had of wealth or grain or silver or gold. Without giving advice or blame in these matters I live on a minimum of food and covering. This is how all occupations have been abandoned by me, good Gotama, all avocations given up.” “But what you, householder, call a giving up of avocations is one thing; but in the discipline for an ariyan the giving up of avocations is another thing.”

“And what, revered sir, is the giving up of avocations in the discipline for an ariyan? It would be good, revered sir, if the Lord were to teach me Dhamma as to that which is the giving up of avocations in the discipline for an ariyan.” “Well then, householder, listen, attend carefully and I will speak.” “Yes, revered sir,” the householder Potaliya answered the Lord in assent. The Lord spoke thus:

Morality

“Householder, these eight things conduce to the giving up of avocations in the discipline for an ariyan. What eight? Through no onslaught on creatures, onslaught on creatures should be got rid of; through taking what is given, taking what is not given should be got rid of; through speaking truth, lying speech should be got rid of; through unslanderous speech, slanderous speech should be got rid of; through non-covetise and greed, covetise and greed should be got rid of; through no angry fault-finding, angry fault-finding should be got rid of; through no wrathful rage, wrathful rage should be got rid of; through no arrogance, arrogance should be got rid of. These are the eight things, householder, spoken of in brief, not explained in detail, that, in the discipline for an ariyan, conduce to the giving up of avocations.”

“As to these eight things, revered sir, which are spoken of in brief, not explained in detail, and which, in the discipline for an ariyan, conduce to the giving up of avocations, it were good, revered sir, if the Lord out of compassion were to explain these eight things to me in detail.” “Well then, householder, listen, attend carefully and I will speak.” “Yes, revered sir,” the householder Potaliya answered the Lord in assent. The Lord spoke thus:

“When I said: ‘Through no onslaught on creatures, onslaught on creatures should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which onslaught on creatures might be a cause; for if I were to make onslaught on creatures, not only would self upbraid me as a result of making onslaught on creatures, but intelligent men (also) after scrutinising, would blame me as a result of making onslaught on creatures; and at the breaking up of the body after dying a bad bourne would be expected as a result of making onslaught on creatures. This is indeed a fetter, this is a hindrance, that is to say onslaught on creatures. But for one who refrains from onslaught on creatures there are not those destructive and consuming cankers that might arise as a result of making onslaught on creatures.’ When I said: ‘Through no onslaught on creatures, onslaught on creatures should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through taking what is given, taking what is not given should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which taking what is not given might be a cause; for if I were to take what is not given, not only would self upbraid me as a result of taking what is not given, but intelligent men (also) after scrutinising, would blame me as a result of taking what is not given; and at the breaking up of the body after dying a bad bourne would be expected as a result of taking what is not given. This is indeed a fetter, this is a hindrance, that is to say taking what is not given. But for one who refrains from taking what is not given there are not those destructive and consuming cankers that might arise as a result of taking what is not given.’ When I said: ‘Through taking what is given, taking what is not given should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through speaking truth, lying speech should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which lying speech might be a cause; for if I were use lying speech, not only would self upbraid me as a result of using lying speech, but intelligent men (also) after scrutinising, would blame me as a result of using lying speech; and at the breaking up of the body after dying a bad bourne would be expected as a result of using lying speech. This is indeed a fetter, this is a hindrance, that is to say using lying speech. But for one who refrains from using lying speech there are not those destructive and consuming cankers that might arise as a result of using lying speech.’ When I said: ‘Through speaking truth, lying speech should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through unslanderous speech, slanderous speech should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which slanderous speech might be a cause; for if I were to use slanderous speech, not only would self upbraid me as a result of using slanderous speech, but intelligent men (also) after scrutinising, would blame me as a result of using slanderous speech; and at the breaking up of the body after dying a bad bourne would be expected as a result of using slanderous speech. This is indeed a fetter, this is a hindrance, that is to say using slanderous speech. But for one who refrains from using slanderous speech there are not those destructive and consuming cankers that might arise as a result of using slanderous speech.’ When I said: ‘Through unslanderous speech, slanderous speech should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through non-covetise and greed, covetise and greed should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which covetise and greed might be a cause; for if I were covetous and greedy, not only would self upbraid me as a result of covetise and greed, but intelligent men (also) after scrutinising, would blame me as a result of covetise and greed; and at the breaking up of the body after dying a bad bourne would be expected as a result of covetise and greed. This is indeed a fetter, this is a hindrance, that is to say covetise and greed. But for one who refrains from covetise and greed there are not those destructive and consuming cankers that might arise as a result of covetise and greed.’ When I said: ‘Through non-covetise and greed, covetise and greed should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through no angry fault-finding, angry fault-finding should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which angry fault-finding might be a cause; for if I were angry and fault-finding, not only would self upbraid me as a result of angry fault-finding, but intelligent men (also) after scrutinising, would blame me as a result of angry fault-finding; and at the breaking up of the body after dying a bad bourne would be expected as a result of angry fault-finding. This is indeed a fetter, this is a hindrance, that is to say angry fault-finding. But for one who refrains from angry fault-finding there are not those destructive and consuming cankers that might arise as a result of angry fault-finding.’ When I said: ‘Through no angry fault-finding, angry fault-finding should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through no wrathful rage, wrathful rage should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which wrathful rage might be a cause; for if I were wrathful and enraged, not only would self upbraid me as a result of wrathful rage, but intelligent men (also) after scrutinising, would blame me as a result of wrathful rage; and at the breaking up of the body after dying a bad bourne would be expected as a result of wrathful rage. This is indeed a fetter, this is a hindrance, that is to say wrathful rage. But for one who refrains from wrathful rage there are not those destructive and consuming cankers that might arise as a result of wrathful rage.’ When I said: ‘Through no wrathful rage, wrathful rage should be got rid of,’ it was said in reference to this.”

“When I said: ‘Through no arrogance, arrogance should be got rid of’, in reference to what was this said? As to this, householder, an ariyan disciple reflects thus: ‘I am faring along for getting rid of and abandoning those fetters of which arrogance might be a cause; for if I were arrogant, not only would self upbraid me as a result of arrogance, but intelligent men (also) after scrutinising, would blame me as a result of arrogance; and at the breaking up of the body after dying a bad bourne would be expected as a result of arrogance. This is indeed a fetter, this is a hindrance, that is to say arrogance. But for one who refrains from arrogance there are not those destructive and consuming cankers that might arise as a result of arrogance.’ When I said: ‘Through no arrogance, arrogance should be got rid of,’ it was said in reference to this.”

These, householder, are the eight things spoken of in brief, (now) explained in detail, that, in the discipline for an ariyan, conduce to the giving up of avocations. But not even yet in the discipline for an ariyan is there an entire giving up in every way of all avocations.”

“But how is it, revered sir, in the discipline for an ariyan there is an entire giving up in every way of all avocations? It were good, revered sir, if the Lord were to teach me Dhamma as to how, in the discipline for an ariyan, there is an entire giving up in every way of all avocations.” “Well then, householder, listen, attend carefully and I will speak.” “Yes, revered sir,” the householder Potaliya answered the Lord in assent. The Lord spoke thus:

Attachment to Worldly Pleasures

“It is, householder, as if a dog, overcome by hunger and exhaustion were to happen on a slaughtering place for cows, and the skilled cattle-butcher there or his apprentice were to fling him a bone, scraped and well scraped, fleshless, but with a smearing of blood. What do you think about this, householder? Could that dog, gnawing such a bone, scraped and well scraped, fleshless, but with a smearing of blood, appease his hunger and exhaustion?’ “No, revered sir. What is the reason for this? That bone, revered sir, is scraped and well scraped, fleshless, but although it has a smearing of blood, that dog would be worn out with fatigue or ever he got anything from it.” “Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened to a skeleton by the Lord, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

And, householder, it is as if a vulture or kite or hawk seizing a lump of flesh were to fly upwards, and other vultures, kites and hawks following hard after it were to tear at it and pull it to pieces. What do you think about this, householder? If that vulture or kite or hawk were not to let go quickly of that lump of flesh, would it, from that cause, come to death or pain like unto death?” “Yes, revered sir.” “Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened to a lump of flesh by the Lord, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

And, householder, it is as though a man might come along bringing a blazing grass torch against the wind. What do you think about this, householder? If that man were not to let go quickly of that blazing grass torch, would it burn his hand or burn his arm or burn another part of his body so that, from that cause, he would come to death or pain like unto death?” “Yes, revered sir.” “Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened by the Lord to a grass torch, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

And, householder, it is as if there might be a pit of glowing embers, deeper than a man's height, full of embers that were neither flaming nor smoking, and a man might come along wanting to live, not wanting to die, wanting happiness, recoiling from pain; but two strong men, having grasped hold of his arms, might drag him towards that pit of glowing embers. What do you think about this, householder? Would not that man twist his body this way and that?” “Yes, revered sir. What is the reason for this? Revered sir, that man realises: ‘If I fall down into this pit of glowing embers, from that cause I will come to death or pain like unto death.’” “Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened by the Lord to a pit of glowing embers, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

And, householder, it is as if a man might see in a dream delightful parks, delightful woods, delightful stretches of level ground and delightful lakes; but on waking up could see nothing. Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened by the Lord to a dream, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

And, householder, it is as if a man, having borrowed a loan of wealth, a fashionable vehicle and splendid jewels and ear-ornaments, might go forth into the bazaar, honoured for his loan of wealth, surrounded by it, so that people having seen him might say: ‘This man is indeed wealthy, and undoubtedly wealthy men enjoy their wealth thus’; but the veritable owners, wherever they might, see him, might take away what was theirs. What do you think about this, householder? Would that man have had enough of being other (than what he is)?” “Yes, revered sir. What is the reason for this? It is, revered sir, that the veritable owners take away what is theirs.” “Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened by the Lord to what is borrowed, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

And, householder, it is as if in a dense forest thicket not far from a village or a market town there might be a tree laden with ripe fruit, but with no fruit fallen to the ground; and a man might come along walking about and aiming at fruit, seeking for fruit, looking about for fruit; having plunged into that forest thicket, he might see that tree laden with ripe fruit, and it might occur to him: ‘This tree is laden with ripe fruit, but no fruit has fallen to the ground. However, I know how to climb a tree. Suppose that I, having climbed this tree, should eat as much as I like and should fill my clothes? So he, having climbed that tree, might eat as much as he liked and might fill his clothes. Then a second man might come along walking about and aiming at fruit, seeking for fruit, looking about for fruit, and bringing a sharp axe. Having plunged into that forest thicket, he might see that tree laden with ripe fruit, and it might occur to him: ‘This tree is laden with ripe fruit but no fruit has fallen to the ground. Now, I don't know how to climb a tree, so suppose that I, having cut down this tree at the root, should eat as much as I like and should fill my clothes? So he might cut down this tree at the root. What do you think about this, householder? Unless he came down very quickly, would not that tree in falling crush the hand or the foot or another part of the body of that man who had first climbed the tree, so that, from that cause he might come to death or to pain like unto death?” “Yes, revered sir.” “Even so, householder, an ariyan disciple reflects thus: ‘Pleasures of the senses have been likened by the Lord to the fruits of a tree, of much pain, of much tribulation, wherein is more peril.’ And having seen this thus as it really is by means of perfect wisdom, having avoided that which is equanimity in face of multiformity, resting on multiformity, he develops that equanimity which is equanimity in face of uniformity, resting on uniformity, wherein all graspings after the material things of the world are stopped entirely.

The First Super-knowledge

This ariyan disciple, householder, who has come to this matchless purification through equanimity and mindfulness, recollects a variety of former habitations, that is to say: One birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, and many an eon of integration and many an eon of disintegration and many an eon of integration-disintegration; such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I came to be in another state where such a one was I by name, having such and such a clan, such and such a colour, so was I nourished, such and such pleasant and painful experiences were mine, so did the span of life end. Passing from this, I arose here. Thus he remembers divers former abodes in all their modes and detail.

The Second Super-knowledge

This ariyan disciple, householder, who has come to this matchless purification through equanimity and mindfulness, with the purified deva-vision surpassing that of men, sees beings as they pass hence or come to be; he comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequences of their deeds, and he thinks: Indeed these worthy beings who were possessed of wrong conduct in body, who were possessed of wrong conduct of speech, who were possessed of wrong conduct of thought, scoffers at the ariyans, holding a wrong view, incurring deeds consequent on a wrong view, these, at the breaking up of the body after dying, have arisen in a sorrowful state, a bad bourn, the abyss, Niraya Hell. But these worthy beings who were possessed of good conduct in body, who were possessed of good conduct in speech, who were possessed of good conduct in thought, who did not scoff at the ariyans, holding a right view, incurring deeds consequent on a right view, these, at the breaking up of the body after dying, have arisen in a good bourn, a heaven world. Thus with the purified deva-vision surpassing that of men he sees beings as they pass hence or come to be; he comprehends that beings are mean, excellent, comely, ugly, well-going, ill-going, according to the consequences of their deeds.

The Third Super-knowledge

This ariyan disciple, householder, who has come to this matchless purification through equanimity and mindfulness, by the destruction of the cankers having here-now realised by his own super-knowledge the freedom of mind and the freedom through wisdom that are cankerless, enters and abides therein. It is to this extent, householder, that in the discipline for an ariyan there is an entire giving up in every way of all avocations.

What do you think about this, householder? Do you behold in yourself a giving up of avocations such as is, in the discipline for an ariyan, an entire giving up in every way of all avocations?” “Who am I, revered sir, that there is an entire giving up of all avocations in every way? I, revered sir, am far from the entire giving up in every way of all avocations according to the discipline for an ariyan. For hitherto we, revered sir, deemed wanderers belonging to other sects to be superior although they are inferior; although they are inferior we offered them food for superiors; although they are inferior we placed them in places for superiors. And we, revered sir, deemed monks to be inferior although they are superior; although they are superior we offered them food for inferiors; although they are superior we placed them in places for inferiors. But now we, revered sir, will know that wanderers belonging to other sects, being inferior, are inferior; because they are inferior we will offer them food for inferiors; because they are inferior we will place them in places for inferiors. And we, revered sir, will know that monks, being superior, are superior; because they are superior we will offer them food for superiors; because they are superior we will place them in places for superiors.

Indeed, revered sir, the Lord has inspired in me a recluse's regard for recluses, a recluse's satisfaction in recluses, a recluse's reverence for recluses. It is excellent, revered sir, it is excellent, revered sir. Revered sir, it is as if one might set upright what had been upset, or might disclose what was covered, or show the way to one who had gone astray, or bring an oil-lamp into the darkness so that those with vision might see material shapes, even so in many a figure has Dhamma been made clear by the Lord. I, revered sir, am going to the Lord for refuge and to Dhamma and to the Order of monks. May the Lord accept me as a lay follower going for refuge from this day forth for as long as life lasts.”

Discourse to Potaliya: The Fourth

Quotes

Baalapanditha sutta

Baalapandita Sutta

To Recognize the Fool and the Wise One

I heard thus:

At one time the Blessed One lived in the monastery offered by Anaathapindika in Jeta’s grove in Saavatthi. The Blessed One addressed the Bhikkhus from there.

‘Bhikkhus, these three are the marks, characteristics and attainments of the fool. What are the three? The fool has foolish thoughts, foolish words and foolish actions. If the fool was not with foolish thoughts, words and actions, how are the wise to know this good person is a fool, an unworthy one. Since the fool thinks, speaks and acts foolishly, the wise know he is a fool. The fool experiences unpleasantness and displeasure here and now in three ways. Bhikkhus, if the fool is with a crowd, in the street corner or a junction, and if the people there were talking about some current topic, and if he destroyed living things, took the not given, misbehaved sexually, told lies and took intoxicating drinks, it occurs to him: "These things the people are talking are evident in me too." This is the first instance that the fool experiences unpleasantness and displeasure.

Again, Bhikkhus, the fool sees an offender taken hold by the king and given various kinds of torture, caned and whipped, flogged with the jungle rope, flogged with the soiled stick, hands severed, legs severed, or both hands and legs severed, ears and nose severed, put in the boiling gruel pot, shell tonsured, put in Raahu’s mouth, garlanded with the blazing garland, hands scorched, the bark dress given, put with snakes, putting hooks in the flesh, cutting pieces of flesh from the body, driving a spike from ear to ear, beating to make the body like straw, immersing in the boiling oil, giving to the dogs to be eaten, raising on a spike alive until dead, and cutting the neck with the sword. Bhikkhus, then it occurs to the fool, for the reason of doing evil this robber, this evil doer is punished. If the king gets hold of me, I too will be subjected to these same punishments. This is the second instance that the fool experiences unpleasantness and displeasure.

Again, Bhikkhus, when the fool is relaxed on a chair, on the bed or on a cover on the floor, he thinks of his misbehaviors by body, speech and mind. At such times they press on him heavily. Like the shadow of a huge mountain peak, would fall on the earth heavily in the evening...In the same manner when the fool is relaxed on a chair, on the bed or on a cover on the floor, he thinks of his misbehaviors by body, speech and mind. At such times they press on him heavily. Bhikkhus, then it occurs to the fool. 'I did not do good and create merit. I didn’t dispel the fear of the frightened, I did evil bloody acts and later I will reap their results.' He grieves, laments, beats his breast and comes to great bewilderment of mind. Bhikkhus, this is the third instance that the fool experiences unpleasantness and displeasure. 

Bhikkhus, the fool misbehaving by body, speech and mind, at the break up of the body after death, goes to decrease, is born in hell. Saying it rightly that hell is completely unwelcome and disagreeable. It is not easy to give a comparison for that unpleasantness.

Then a certain Bhikkhu said. ’Venerable sir, is it possible to give a comparison?’ 

The Blessed One said, ‘It is possible Bhikkhu. An evil doer, a robber is taken hold and shown to the king and is told, 'Great king, this is a robber, an evil doer, mete the suitable punishment to him.' Then the king would say. ’Good one, whip this person six thousand times in the morning.’ He is whipped six thousand times in the morning. In the mid day the king would ask ‘Good one, how is that man?’ ‘Great king he is alive as he was.’ Then the king would say, ’Good one, whip this person six thousand times in the midday.’ He is whipped six thousand times in the mid day. In the evening the king would ask ‘Good one, how is that man?’ ‘Great king he is alive as he was.’ Then the king would say. ’Good one, whip this person six thousand times in the evening.’ He is whipped six thousand times in the evening. Bhikkhus. would that man whipped six thousand times three times a day feel unpleasant and displeased?’

‘Even if given sixty whips, he would feel unpleasant and displeased, so what to speak of it when given six thousand whips three times a day’ 

Then the Blessed One took a small stone that fitted his fist and addressed the Bhikkhus. ‘Bhikkhus, which is bigger in size, the stone in my fist or the Himalaya mountains?’

‘Venerable sir, the stone in your fist cannot be reckoned as a comparison, not even as a quarter, nor even as a sign for the Great Himalayas’

‘In the same manner Bhikkhus, the unpleasantness and displeasure experienced on account of giving six thousand whips three times a day cannot be reckoned as a comparison, not even as a quarter, nor even as a sign for the unpleasantness and displeasure experienced in hell. The warders of hell give him the fivefold binding. That is two hot iron spikes are sent through his two palms, and two other hot spikes are sent through his two feet and the fifth hot iron spike is sent through his chest. On account of this he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. 

Next the warders of hell conduct him and hammer him. On account of this he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell take him upside down and cut him with a knife. On account of this too he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell yoke him to a cart and make him go to and fro on a ground that is flaming and ablaze. On account of this too he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell make him ascend and descend a rock of burning ambers. On account of this he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. 

Next the warders of hell throw him upside down into a boiling, blazing pot of molten copper. There he is cooked in the molten scum, and he on his own accord dives in, comes up and goes across in the molten pot. On account of this too he experiences sharp piercing unpleasant feelings. Yet he does not die, until his demerit finishes. Next the warders of hell throw him to the Great Hell. Bhikkhus, the Great Hell is square and has four gates. It’s divided into two and is enclosed with an iron wall. The top is closed with an iron lid. The floor spreads up to seven hundred miles and it stands there everyday. 

I may explain the unpleasantness of the hell in various ways, yet it is not easy to explain that unpleasantness completely.

Bhikkhus, there are beings that go on their fours and grinding grass dry or wet with their teeth, eat it. Who are such beings? They are horses, cattle, donkeys, goats, deer or any other animals that go on their fours and eat grass. The fool greedy for tastes do evil things and after death are born in the company of the four footed and eat grass.

Bhikkhus, there are animals that eat excreta (feces). They run sniffing the smell of excreta, thinking we will eat this and that, like the Brahmin that runs for the smell of a sacrifice thinking we will eat here and there. In the same manner animals that eat excreta run sniffing the smell of excreta, thinking we will eat this and that. Bhikkhus, what are the animals that eat excreta? They are cocks, pigs, dogs, foxes and any other animals that eat excreta. The fool greedy for tastes do evil things and after death are born in the company of the animals that eat excreta.

Bhikkhus, there are crawling things that are born, live and die in the dark...Bhikkhus, what are the crawling things that are born, live and die in the dark? Beetles, worm maggots, earthworms and similar crawling things are born, live and die in the dark. Fools greedy for tastes do evil things and after death are born in the company of those born in the dark.

Bhikkhus, there are things that are born, live and die in the water...Bhikkhus, what are the things that are born, live and die in water? Fish, turtles, crocodiles and similar beings are born, live and die in water. Fools greedy for tastes do evil things and after death are born in the company of those born in water.

Bhikkhus, there are things that are born, live and die in excreta (feces)...Bhikkhus, what are the things that are born, live and die in excreta? Things that are born live and die in rotten fish, in rotten flesh, in rotten bread, in a dirty village pool. Fools greedy for tastes do evil things and after death are born in the company of those born in the company of those who live and die in excreta.

I may explain the unpleasantness of the animal world in various ways, yet it is not easy to explain that unpleasantness completely.

Bhikkhus, a man would throw into the ocean a plow share with a single hole in it. Then with the eastern winds it would be carried west and with the western winds carried east. With the northern winds it would be carried south and with the southern winds carried north. Then there is a blind turtle in the depths of the ocean and it comes up to the surface after the lapse of a hundred years. Bhikkhus this turtle with one eye to see, would he put his neck in the plow share and yoke it to the hole to see light?’

‘Venerable sir, it would happen after the lapse of a very long time.’

‘Bhikkhus, it is more likely that the blind turtle would put his neck in the plough share and yoke the eye to the hole to see light rather than the fool once fallen to hell would gain humanity. What is the reason? Here, there is no righteous living, good conduct, merit or a pleasant mind. Here they eat each other and the weaker one is eaten up. Bhikkhus, even if the fool regains humanity after a very long time he is born in a low clan such as with the out castes, the hunters, with the bamboo weavers, chariot builders, rubbish collectors or in such other low family. Born into a poor family without eatables, drinks and clothing, he gains them with difficulty. He too is not with pleasant appearance and has a deformed body and suffers with many ailments, either blind, deformed, lame or paralyzed, or he does not gain eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and illuminations. He misbehaves by body, speech and mind and after death goes to decrease and is born in hell.

Bhikkhus, it is like the gambler, who at the first throw loses his sons, wife and all his wealth and is further pursued. That unlucky throw on account of which the gambler loses his sons, wife and all his wealth is much better than the fool misbehaving by body, speech and mind who would after death be born in hell. Bhikkhus, now the fools’ sphere is completely told.' 

‘Bhikkhus, these three are the marks, characteristics and attainments of the wise one. What are the three? The wise one thinks for the well being, speaks good words and acts wisely...If the wise one was not with wise thoughts, words and actions, how are the wise to know this good person is a wise one, a worthy one. Since the wise one thinks, speaks and acts wisely, the wise recognize him as a wise one. The wise one experiences pleasantness and pleasure here and now in three ways. Bhikkhus, if the wise one is with a crowd, in the street corner or a junction, and if the people there were talking some current topic, and if he abstained from destroying living things, did not take the not given, did not misbehave sexually, did not tell lies and did not take intoxicating drinks, it occurs to him. 'These things the people are talking I too, know of these things. This is the first instance that the wise one experiences pleasantness and pleasure.'

Again, Bhikkhus, the wise one sees an offender taken hold by the king and given various kinds of torture caned and whipped, flogged with the jungle rope, flogged with the soiled stick, hands severed, legs severed, or both hands and legs severed, ears and nose severed, put in the boiling gruel pot, shell tonsured, put in Raahu’s mouth, garlanded with the blazing garland, hands scorched, the bark dress given, put with snakes, putting hooks in the flesh, cutting pieces of flesh from the body, driving a spike from ear to ear, beating to make the body like straw, immersing in the boiling oil, giving to the dogs to be eaten, raising on a spike alive until dead, and cutting the neck with the sword. Bhikkhus, then it occurs to the wise one, 'for the reason of doing evil this robber, or evil doer is punished. These things are not evident in me. I too see these as evil.' This is the second instance that the wise one experiences pleasantness and pleasure.

Again, Bhikkhus, when the wise one is relaxed on a chair, on the bed or on a cover on the floor, he thinks of his good conduct by body, speech and mind. At such times they press on him heavily. Like the shadow of a huge mountain peak, would fall on the earth heavily in the evening...In the same manner when the wise one is relaxed on a chair, on the bed or on a cover on the floor, he thinks of his good conduct by body, speech and mind. At such times they press on him heavily. Bhikkhus, then it occurs to the wise one, 'I did not do demerit, I dispelled the fear of the frightened, I did no evil bloody deeds, I created merit, and later I will reap their results.' He does not grieve, lament, beat his breast and come to bewilderment of mind. Bhikkhus, this is the third instance that the wise one experiences pleasantness and pleasure. 

Bhikkhus, the wise one conducting well by body, speech and mind, at the break up of the body after death, goes to increase and is born in heaven. Saying it rightly that heaven is completely welcome and agreeable. It is not easy to give a comparison for that pleasantness.

Then a certain Bhikkhu said. ’Venerable sir, is it possible to give a comparison?’ 

The Blessed One said, ‘It is possible Bhikkhu. It is like the pleasantness and pleasure experienced by the Universal Monarch endowed with the seven treasures and the four powers.

What are the seven treasures? 

Bhikkhus, the consecrated warrior king on the full moon day washes his hair, bathes and observes the eight precepts, on the top most story of his palace, then the heavenly wheel treasure appears to him, with the thousand-fold spokes, axle and knob complete in every way. Seeing the wheel treasure it occurs to the consecrated warrior king, 'I have heard it said that when the consecrated warrior king on the full moon day washes his hair, bathes and observes the eight precepts, on the top most story of his palace, the heavenly wheel treasure appears to him, with the thousand-fold spokes, axle and knob, complete in every way. Have I become the Universal Monarch?' Then the consecrated warrior king getting up from his seat, takes the golden water spout in his left hand and the wheel treasure in his right hand sprinkles water on the good wheel treasure. Bhikkhus, then the wheel treasure goes to the east even without a word, together with the king and the fourfold army. In whatever region the wheel treasure stops, there the king and the fourfold army dwells. The subordinate kings in the east approach the Universal Monarch and tell him. ‘Welcome great king, you have come at the right time, please advise us.’ The Universal Monarch says, ’Life should not be destroyed, the not given should not be taken, sexual misconduct should not be indulged in, lies should not be told and intoxicating drinks should not be taken. Enjoy your kingships as you have done. 

Thus they become the subordinate kings of the Universal Monarch. The wheel treasure goes to the east as far as the eastern ocean. Then it turns and goes to the south...as far as the southern ocean...Then it turns and goes to the west...as far as the western ocean. Then it turns and goes to the north...Even without a word, together with the king and the fourfold army. In whatever region the wheel treasure stops, there the king and the fourfold army dwells. The subordinate kings in the north approach the Universal Monarch and tell him, ‘Welcome great king, you have come at the right time, please advise us.’ The Universal Monarch says, ’Life should not be destroyed, the not given should not be taken, sexual misconduct should not be indulged in, lies should not be told and intoxicating drinks should not be taken. Enjoy your kingships as you have done. Thus they become the subordinate kings of the Universal Monarch. The wheel treasure goes north as far as the northern ocean. Winning over all the lands surrounded by the ocean, returning to the Universal Monarch’s kingdom, stands at the entrance to the inner chamber decorating it, as though the axle was broken. Bhikkhus, the Universal Monarch’s wheel treasure is such...

Again, Bhikkhus, to the Universal Monarch appears the elephant treasure, Uposatha by name, completely white, firm in a sevenfold manner, with supernormal powers which could go through the air. Seeing it the pleased Universal Monarch would say, 'the elephant conveyance is fine, if it is well trained.' Bhikkhus, that elephant treasure as it name implies is of good birth and well trained. In the past a Universal Monarch wanting to examine the elephant treasure, ascended it in the morning traversing all the land surrounded by the ocean, returned to his kingdom for the midday meal. Bhikkhus, the Universal Monarch’s elephant treasure is such...

Again, Bhikkhus, to the Universal Monarch appears the horse treasure, Valaaha by name, completely white, except the black head and the dark mane. It has supernormal powers which could go through the air. Seeing it the pleased Universal Monarch would say, 'the horse conveyance is fine, if it is well trained.' Bhikkhus, that horse treasure as its name implies, is of good birth and well trained. In the past a Universal Monarch wanting to examine the horse treasure, ascended it in the morning traversing all the land surrounded by the ocean, returned to his kingdom for the midday meal. Bhikkhus, the Universal Monarch’s horse treasure is such...

Again, Bhikkhus, to the Universal Monarch appears the gem treasure. A lapis gem of good birth, with eight facets and well completed. The effulgence of the gem treasure pervaded seven miles all round. In the past a Universal Monarch wanting to examine the gem treasure left his kingdom attended by the fourfold army in the darkness of the night with the gem treasure fixed on the top of the flag. The people in the villages around which they went started their usual work, thinking it was day light. Bhikkhus, the Universal Monarch’s gem treasure is such.

Again, Bhikkhus, to the Universal Monarch appears the woman treasure. Beautiful, pleasant to look at and endowed with the highest beauty. Not too tall nor too short, not too thin nor too fat, not too dark nor too fair, that beauty beyond human but not divine. Bhikkhus, that woman treasure had a bodily contact like that of cotton tuft or silk tuft. When cold she had a warm body and when warm had a cold body. From her body emanated the scent of sandalwood and from her mouth emanated the scent of white lotus’. This woman treasure would get up and attend to the needs of the Universal Monarch with a pleasant mind, at his appearance. That woman treasure’s mental needs would not exceed those of the Universal Monarch, her bodily needs would never. Bhikkhus, the Universal Monarch’s woman treasure is such. 

Again, Bhikkhus, to the Universal Monarch appears the householder treasure.

To the householder treasure there appears the heavenly eye as a result of earlier done actions. When he sees a treasure with or without ownership, he would inform the king. ‘Great king, be unconcerned I will fill your treasury.’ In the past a Universal Monarch wanting to examine the householder treasure embarked a ship and in the middle of the Ganges in the middle of the stream said ‘Householder, I’m in need of sovereign gold.’ ‘Then Great king reach either of the two banks’. ‘Householder, I need the sovereign gold here itself.’ Then that householder treasure removed the water in the river with both his hands and raised a pot full of sovereign gold and told the Universal Monarch. ‘Great king, is that enough, is the work done?’ ‘Householder, that is enough, the work is done!’ Bhikkhus, the Universal Monarch’s householder treasure is such. 

Again, Bhikkhus, to the Universal Monarch appears the adviser treasure, circumspect, learned, wise and competent. He is competent and could attend to the needs of the Universal Monarch, dismiss whatever should be dismissed, and establish whatever should be established. Approaching the Universal Monarch he says ‘Great king be unconcerned, I will advise.' Bhikkhus, the Universal Monarch’s adviser treasure is such. 

Bhikkhus, the Universal Monarch is endowed with these seven treasures.

Bhikkhus, what are the four powers?

Bhikkhus, the Universal Monarch is handsome, pleasant to look at and endowed with the highest beauty much more handsome than any other human being. The Universal Monarch is endowed with this first power.

Again, Bhikkhus, the Universal Monarch has long life, lives much longer than any other human being. The Universal Monarch is endowed with this second power.

Again, Bhikkhus, the Universal Monarch has few ailments and few disorders. Is endowed with a good digestive system, not too cold, nor too hot unlike other humans. The Universal Monarch is endowed with this third power. 

Again, Bhikkhus, the Universal Monarch is dear to the Brahmin householders. Just as the father is dear to the sons so the Universal Monarch is dear to the Brahmin householders. The Brahmin householders are dear to the Universal Monarch. Just as the sons are dear to the father, so the Brahmin householders are dear to the Universal Monarch. In the past the Universal Monarch went to the park with the fourfold army, then the Brahmin householders approached the Universal Monarch and said. ‘Great king, go slowly so that we could see you better.’ The Universal Monarch too addressed the charioteer and said. ‘Charioteer go slowly so that I may see better these Brahmin householders.' The Universal Monarch is endowed with this fourth power. 

Bhikkhus, the Universal Monarch is endowed with these four powers.

Bhikkhus, would the Universal Monarch endowed with these seven treasures and these four powers experience much pleasantness and pleasure on account of it?’

‘Endowed with even one of these treasures the Universal Monarch would experience much pleasantness and pleasure on account of it. There is nothing to complain of when endowed with seven treasures and four powers.’

Then the Blessed One took a small stone that fitted his fist and addressed the Bhikkhus. ‘Bhikkhus, which is bigger in size, the stone in my fist or the Himalaya mountains?’

‘Venerable sir, the stone in your fist cannot be reckoned as a comparison, not even as a quarter, nor even as a sign for the Great Himalayas’

‘In the same manner Bhikkhus, the pleasantness and pleasure experienced by the Universal Monarch on account of the seven treasures and the four powers cannot be reckoned as a comparison, not even as a quarter, nor even as a sign for the pleasantness and pleasure experienced in heaven. Bhikkhus, if that wise one after a long lapse of time was to regain humanity he would be born in a rich, warrior clan, Brahmin clan or householder clan, or such other high clan with much wealth, riches, sovereign gold and silver, with much grains. He would be handsome and pleasant to look at, a gainer of eatables, drinks, clothes, conveyances, flowers, scents, ointments, beds, dwellings and illuminations. Conducts well in body, words and mentally after death he would be born in heaven. Bhikkhus, it is like the gambler, who at the first throw wins a great mass of wealth. It would be a more lucky throw if the wise one conducting well by body, speech and mind would after death be born in heaven. Bhikkhus, now the wise one’s sphere is completely told.’

The Blessed One said thus and those Bhikkhus delighted in the words of the Blessed One.

Abhaya Raja Kumara Sutta

Abhaya Raja Kumara Sutta

(On Right Speech)

Translated from the Pali by Thanissaro Bhikkhu
For free distribution only

I have heard that on one occasion the Blessed One was staying near Rajagaha in the Bamboo Grove, the Squirrels' Sanctuary.

Then Prince Abhaya went to Nigantha Nataputta and on arrival, having bowed down to him, sat to one side. As he was sitting there, Nigantha Nataputta said to him, "Come, now, prince. Refute the words of the contemplative Gotama, and this admirable report about you will spread afar: 'The words of the contemplative Gotama -- so mighty, so powerful -- were refuted by Prince Abhaya!'"

"But how, venerable sir, will I refute the words of the contemplative Gotama -- so mighty, so powerful?"

"Come now, prince. Go to the contemplative Gotama and on arrival say this: 'Venerable sir, would the Tathágata say words that are un-endearing and disagreeable to others?' If the contemplative Gotama, thus asked, answers, 'The Tathágata would say words that are un-endearing and disagreeable to others,' then you should say, 'Then how is there any difference between you, venerable sir, and run-of-the-mill people? For even run-of-the-mill people say words that are un-endearing and disagreeable to others.' But if the contemplative Gotama, thus asked, answers, 'The Tathágata would not say words that are un-endearing and disagreeable to others,' then you should say, 'Then how, venerable sir, did you say of Devadatta that "Devadatta is headed for destitution, Devadatta is headed for hell, Devadatta will boil for an eon, Devadatta is incurable"? For Devadatta was upset and disgruntled at those words of yours.' When the contemplative Gotama is asked this two-pronged question by you, he won't be able to swallow it down or spit it up. Just as if a two-horned chestnut [1] were stuck in a man's throat: he would not be able to swallow it down or spit it up. In the same way, when the contemplative Gotama is asked this two-pronged question by you, he won't be able to swallow it down or spit it up."

Responding, "As you say, venerable sir," Prince Abhaya got up from his seat, bowed down to Nigantha Nataputta, circumambulated him, and then went to the Blessed One. On arrival, he bowed down to the Blessed One and sat to one side. As he was sitting there, he glanced up at the sun and thought, "Today is not the time to refute the Blessed One's words. Tomorrow in my own home I will overturn the Blessed One's words." So he said to the Blessed One, "May the Blessed One, together with three others, acquiesce to my offer of tomorrow's meal."

The Blessed One acquiesced with silence.

Then Prince Abhaya, understanding the Blessed One's acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, and left.

Then, after the night had passed, the Blessed One early in the morning put on his robes and, carrying his bowl and outer robe, went to Prince Abhaya's home. On arrival, he sat down on a seat made ready. Prince Abhaya, with his own hand, served and satisfied the Blessed One with fine staple and non-staple foods. Then, when the Blessed One had eaten and had removed his hand from his bowl, Prince Abhaya took a lower seat and sat down to one side. As he was sitting there he said to the Blessed One, "Venerable sir, would the Tathágata say words that are un-endearing and disagreeable to others?"

"Prince, there is no categorical yes-or-no answer to that."

"Then right here, venerable sir, the Niganthas are destroyed."

"But prince, why do you say, 'then right here, venerable sir, the Niganthas are destroyed'?"

"Just yesterday, venerable sir, I went to Nigantha Nataputta and... he said to me...'Come now, prince. Go to the contemplative Gotama and on arrival say this: "Venerable sir, would the Tathágata say words that are un-endearing and disagreeable to others?"... Just as if a two-horned chestnut were stuck in a man's throat: he would not be able to swallow it down or spit it up. In the same way, when the contemplative Gotama is asked this two-pronged question by you, he won't be able to swallow it down or spit it up.'"

Now at that time a baby boy was lying face-up on the prince's lap. So the Blessed One said to the prince, "What do you think, prince: If this young boy, through your own negligence or that of the nurse, were to take a stick or a piece of gravel into its mouth, what would you do?"

"I would take it out, venerable sir. If I couldn't get it out right away, then holding its head in my left hand and crooking a finger of my right, I would take it out, even if it meant drawing blood. Why is that? Because I have sympathy for the young boy."

"In the same way, prince:

[1] In the case of words that the Tathágata knows to be un-factual, untrue, unbeneficial (or: not connected with the goal), un-endearing and disagreeable to others, he does not say them.

[2] In the case of words that the Tathágata knows to be factual, true, unbeneficial, un-endearing and disagreeable to others, he does not say them.

[3] In the case of words that the Tathágata knows to be factual, true, beneficial, but un-endearing and disagreeable to others, he has a sense of the proper time for saying them.

[4] In the case of words that the Tathágata knows to be un-factual, untrue, unbeneficial, but endearing and agreeable to others, he does not say them.

[5] In the case of words that the Tathágata knows to be factual, true, unbeneficial, but endearing and agreeable to others, he does not say them.

[6] In the case of words that the Tathágata knows to be factual, true, beneficial, and endearing and agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathágata has sympathy for living beings."

"Venerable sir, when wise nobles or priests, householders or contemplatives, having formulated questions, come to the Tathágata and ask him, does this line of reasoning appear to his awareness beforehand -- 'If those who approach me ask this, I -- thus asked -- will answer in this way' -- or does the Tathágata come up with the answer on the spot?"

"In that case, prince, I will ask you a counter-question. Answer as you see fit. What do you think: are you skilled in the parts of a chariot?"

"Yes, venerable sir. I am skilled in the parts of a chariot."

"And what do you think: When people come and ask you, 'What is the name of this part of the chariot?' does this line of reasoning appear to your awareness beforehand -- 'If those who approach me ask this, I -- thus asked -- will answer in this way' -- or do you come up with the answer on the spot?"

"Venerable sir, I am renowned for being skilled in the parts of a chariot. All the parts of a chariot are well-known to me. I come up with the answer on the spot."

"In the same way, prince, when wise nobles or priests, householders or contemplatives, having formulated questions, come to the Tathágata and ask him, he comes up with the answer on the spot. Why is that, because the property of the Dhamma is thoroughly penetrated by the Tathágata. From his thorough penetration of the property of the Dhamma, he comes up with the answer on the spot."

When this was said, Prince Abhaya said to the Blessed One: "Magnificent, venerable sir! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One -- through many lines of reasoning -- made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Sangha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life."