Reading guide
A disciple's complaint, and a promise never made
Sunakkhatta the Licchavi has left the training and is telling people in his home city, the Vajjian capital, that he has disavowed the Buddha. When the Buddha hears of this secondhand, from the wanderer of the Bhaggava clan, he recounts the actual conversation he had with Sunakkhatta directly. Sunakkhatta's two grievances are specific: the Buddha never performed a “superhuman demonstration of psychic power” for him, and never described the origin of the world to him. The Buddha's answer is not to argue that he could have done these things, but to point out, patiently, that he never agreed to do either. He never said “come, live dedicated to me and I will perform a miracle for you,” and Sunakkhatta never asked for that condition when he joined. What the training does promise — and what it delivers regardless of miracles or cosmology — is the end of suffering. If that promise holds whether or not psychic feats occur, the Buddha asks, what exactly is Sunakkhatta's complaint actually about?
Two "miracles" Sunakkhatta didn't count
The Buddha then reminds Sunakkhatta of two things he witnessed firsthand, both involving mind-reading and prophecy rather than fireworks. A naked ascetic of the Kuru aristocracy, whom Sunakkhatta admired for his dog-like vow of eating food off the ground, is declared by the Buddha to be a fraud who will die within seven days and be reborn among the lowest class of titans — and does exactly that, down to confirming his own fate with his dying words. A second celebrity ascetic, Kaḷāramaṭṭaka, famous for seven severe vows including permanent nakedness and celibacy, is declared to be on the verge of abandoning every one of them — and does, within the timeframe given. Sunakkhatta agrees both predictions came true, and agrees this counts as a superhuman demonstration of psychic power — and then, remarkably, leaves the training anyway. The text repeats this exact beat three times across the discourse, each time closing with the same unimpressed line: “he still left this teaching and training, like someone on the highway to hell.”
Pāṭikaputta's boast, and the punchline
The discourse's comic centerpiece involves a third ascetic, Pāṭikaputta, who has been publicly boasting — egged on, it's implied, by Sunakkhatta's own admiration — that he will match and double whatever feats of psychic power the Buddha performs, if the Buddha will only meet him halfway for a contest. The Buddha states plainly, before it happens, that Pāṭikaputta will not actually be able to show up: if he tries to meet the Buddha without first retracting the boast, his head will explode. Sunakkhatta is alarmed at the bluntness of this prediction, but the Buddha insists it isn't ambiguous, and explains he knows it two ways at once — by reading Pāṭikaputta's mind directly, and from a deity, the recently deceased Licchavi general Ajita, who has his own grievance against Pāṭikaputta for spreading a false rumor about his rebirth. What actually happens is almost slapstick: crowds of thousands gather at Pāṭikaputta's own monastery expecting a contest, but when the moment arrives, Pāṭikaputta is too frightened to leave his seat. Messenger after messenger — an ordinary man, then a Licchavi minister, then Jāliya, a wandering ascetic's pupil who tries reciting an escalating series of poems comparing Pāṭikaputta to a jackal who mistook himself for a lion — fails to get him to budge, literally: “wriggle as he might, he couldn't get up from his seat.” The Buddha, having made his point without a single flashy display, teaches the disappointed crowd instead.
Four stories the world tells about its own beginning
The second half of the discourse turns from Sunakkhatta to cosmology directly. The Buddha says he understands the origin of the world well enough not to be misled by it, then surveys four rival accounts current among other ascetics and brahmins — and in each case, when he questions their own adherents about the details, they can't actually explain their own doctrine and end up asking him instead:
| The rival account | The Buddha's naturalistic explanation |
|---|---|
| The world was created by a Creator God, the Divinity, God Almighty | The first being reborn alone in a newly-expanded, previously empty heavenly mansion wishes for company; when others are later reborn there too, he concludes — from nothing but the coincidence of arriving first — that his wish caused their arrival, and comes to believe himself their maker. Later arrivals, seeing only that he was there first, agree. (This is the same self-deceived creator-deity encountered in DN 1's survey of speculative views, and echoed again in DN 27's account of social origins.) |
| The world began through beings “depraved by play” | A class of gods so absorbed in laughing and playing that they lose mindfulness and fall from that heaven; a later human ascetic who recalls this past life concludes the whole world’s impermanence began with that fall |
| The world began through beings who are “malevolent” | A class of gods who exhaust themselves glaring at each other in envy until they fall from that heaven; the same pattern of a recollected past life generating a cosmology follows |
| The self and cosmos arose “anomalously,” out of nothing, by chance | A “non-percipient” god who lacked perception entirely, in whom perception suddenly arises, later recalls only that one moment and concludes existence itself sprang up out of non-existence, without further cause |
What unites all four is the same structural mistake: someone recalls one slice of a very long personal history through meditative memory, mistakes the limit of their recollection for the beginning of everything, and builds an entire cosmology on top of that mistaken limit. The Buddha's point is not that he has a fifth, correct creation myth to offer in competition — it's that this whole way of reasoning about ultimate origins is unreliable, and that his teaching does not depend on resolving it.
A closing correction
The discourse ends with one more, smaller misunderstanding: some ascetics accuse the Buddha of teaching that a meditator who has attained “the liberation of the beautiful” can only perceive ugliness — which the Buddha flatly denies, clarifying he teaches the opposite. Bhaggava, satisfied, affirms his confidence in the Buddha even though, as the Buddha himself notes, Bhaggava's different background makes the deeper practice hard to verify for himself without first committing to it. It's a quiet, almost anticlimactic close to a discourse that spent most of its length debunking loud claims — fitting, perhaps, for a sutta whose real subject is the gap between spectacle and substance.
Key terms
The text
1. The Story of Sunakkhatta
§1.1–1.2So I have heard. At one time the Buddha was staying in the land of the Mallas, near the Mallian town named Anupiya. Then the Buddha robed up in the morning and, taking his bowl and robe, entered Anupiya for alms. Then it occurred to him, “It’s too early to wander for alms in Anupiya. Why don’t I go to visit the wanderer of the Bhaggava clan in his monastery?” So that’s what he did. Then the wanderer of the Bhaggava clan said to the Buddha, “Let the Blessed One come, sir! Welcome to the Blessed One, sir! It’s been a long time since you took the opportunity to come here. Please, sir, sit down, here, a seat is ready.” The Buddha sat on the seat spread out, while the wanderer of the Bhaggava clan took a low seat, sat to one side, and said to the Buddha, “Sir, a few days ago Sunakkhatta the Licchavi came to me and said: ‘Now, Bhaggava, I have disavowed the Buddha. Now I no longer live dedicated to him.’ Sir, is what Sunakkhatta said true?” “Indeed it is, Bhaggava.
§1.3A few days ago Sunakkhatta the Licchavi came to me, bowed, sat down to one side, and said: ‘Now I disavow the Buddha! Now I shall no longer live dedicated to you.’ When Sunakkhatta said this, I said to him, ‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me”?’ ‘No, sir.’ ‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha”?’ ‘No, sir.’ ‘So it seems that I did not ask you to live dedicated to me, nor did you say you would live dedicated to me. In that case, you futile man, who are you and what do you disavow? See how far you have strayed!’
§1.4–1.5‘But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.’ ‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me and I will perform a superhuman demonstration of psychic power for you”?’ ‘No, sir.’ ‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha, and the Buddha will perform a superhuman demonstration of psychic power for me”?’ ‘No, sir.’ ‘So it seems that I did not ask this of you, and you did not require it of me. In that case, you futile man, who are you and what do you disavow? What do you think, Sunakkhatta? Whether or not there is a demonstration of psychic power, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’ ‘It does, sir.’ ‘So it seems that whether or not there is a demonstration of psychic power, my teaching leads someone who practices it to the goal of the complete ending of suffering. In that case, what is the point of superhuman demonstrations of psychic power? See how far you have strayed, you silly man!’ ‘But sir, the Buddha never describes the origin of the world to me.’ ‘But Sunakkhatta, did I ever say to you: “Come, live dedicated to me and I will describe the origin of the world to you”?’ ‘No, sir.’ ‘Or did you ever say to me: “Sir, I shall live dedicated to the Buddha, and the Buddha will describe the origin of the world to me”?’ ‘No, sir.’ ‘So it seems that I did not ask this of you, and you did not require it of me. In that case, you futile man, who are you and what do you disavow? What do you think, Sunakkhatta? Whether or not the origin of the world is described, does my teaching lead someone who practices it to the goal of the complete ending of suffering?’ ‘It does, sir.’ ‘So it seems that whether or not the origin of the world is described, my teaching leads someone who practices it to the goal of the complete ending of suffering. In that case, what is the point of describing the origin of the world? See how far you have strayed, you silly man!
§1.6In many ways, Sunakkhatta, you have praised me like this in the Vajjian capital: “That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.” In many ways you have praised the teaching like this in the Vajjian capital: “The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” In many ways you have praised the Saṅgha like this in the Vajjian capital: “The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.” I declare this to you, Sunakkhatta, I announce this to you! There will be those who say that Sunakkhatta was unable to lead the spiritual life under the ascetic Gotama. That’s why he resigned the training and returned to a lesser life. That’s what they’ll say.’ Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.
2. On the Aristocrat of Kuru
§1.7Bhaggava, this one time I was staying in the land of the Kurus where they have a town named Uttarakā. Then I robed up in the morning and, taking my bowl and robe, entered Uttarakā for alms with Sunakkhatta the Licchavi as my second monk. Now at that time a naked ascetic who was an aristocrat of Kuru had taken a vow to behave like a dog. When food is tossed on the ground, he gets down on all fours, eating and devouring it just with his mouth. Sunakkhatta saw him doing this and thought, ‘That ascetic is a holy man!’ Then, knowing Sunakkhatta’s train of thought, I said to him, ‘Don’t you claim to be an ascetic who follows the Sakyan, you silly man?’ ‘But why does the Buddha say this to me?’ ‘When you saw that naked ascetic of Kuru, didn’t you think, “That ascetic is a holy man!”?’ ‘Yes, sir. But sir, are you jealous of the perfected ones?’ ‘I’m not jealous of the perfected ones, you silly man. Rather, you should give up this harmful misconception that has arisen in you. Don’t create lasting harm and suffering for yourself! That naked ascetic the aristocrat of Kuru, who you imagine to be a holy man, will die of flatulence in seven days. And when he dies, he’ll be reborn in the very lowest rank of titans, named the Kālakañjas. And they’ll throw him in the charnel ground on a clump of vetiver. If you wish, Sunakkhatta, go to the aristocrat of Kuru and ask him whether he knows his own destiny. It’s possible that he will answer: “Reverend Sunakkhatta, I know my own destiny. I’ve been reborn in the very lowest rank of titans, named the Kālakañjas.”’
§1.8So, Bhaggava, Sunakkhatta went to see the aristocrat of Kuru and said to him, ‘Reverend aristocrat of Kuru, the ascetic Gotama has declared that you will die of flatulence in seven days. And when you die, you’ll be reborn in the very lowest rank of titans, named the Kālakañjas. And when you die, they’ll throw you in the charnel ground on a clump of vetiver. But by eating just a little food and drinking just a little water, you’ll prove what the ascetic Gotama says to be false.’ Then Sunakkhatta counted up the days until the seventh day, as happens when you have no faith in the Realized One. But on the seventh day, the naked ascetic who was an aristocrat of Kuru died of flatulence. And when he passed away, he was reborn in the very lowest rank of titans, named the Kālakañjas. And when he passed away, they threw him in the charnel ground on a clump of vetiver.
§1.9Sunakkhatta the Licchavi heard about this. So he went to see the aristocrat of Kuru in the charnel ground on the clump of vetiver. There he struck him with his fist three times, ‘Reverend aristocrat of Kuru, do you know your destiny?’ Then the aristocrat of Kuru got up, rubbing his back with his hands, and said, ‘Reverend Sunakkhatta, I know my own destiny. I’ve been reborn in the very lowest rank of titans, named the Kālakañjas.’ After speaking, he fell flat right there.
§1.10Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘What do you think, Sunakkhatta? Did the prediction I made about the aristocrat of Kuru turn out to be correct, or not?’ ‘It turned out to be correct.’ ‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’ ‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’ ‘Though I performed such a superhuman demonstration of psychic power you say this: “But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” See how far you have strayed!’ Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.
3. On the Naked Ascetic Kaḷāramaṭṭaka
§1.11This one time, Bhaggava, I was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time the naked ascetic Kaḷāramaṭṭaka was residing in Vesālī. And in the Vajjian capital he had reached the peak of material things and fame. He had undertaken these seven vows. ‘As long as I live, I will be a naked ascetic, not wearing clothes. As long as I live, I will be chaste, not having sex. As long as I live, I will consume only meat and beer, not eating rice and porridge. And I will not go past the following shrines near Vesālī: the Udena Shrine to the east, the Gotamaka to the south, the Seven Maidens to the west, and the Many Sons to the north.’ And it was due to undertaking these seven vows that he had reached the peak of material things and fame.
§1.12So, Bhaggava, Sunakkhatta went to see Kaḷāramaṭṭaka and asked him a question. But when it stumped him, he displayed annoyance, hate, and bitterness. So Sunakkhatta thought, ‘I’ve offended the holy man, the perfected one, the ascetic. I mustn’t create lasting harm and suffering for myself!’
§1.13Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘Don’t you claim to be an ascetic who follows the Sakyan, you silly man?’ ‘But why does the Buddha say this to me?’ ‘Didn’t you go to see the naked ascetic Kaḷāramaṭṭaka and ask him a question? But when it stumped him, he displayed annoyance, hate, and bitterness. Then you thought, “I’ve offended the holy man, the perfected one, the ascetic. I mustn’t create lasting harm and suffering for myself!”’ ‘Yes, sir. But sir, are you jealous of perfected ones?’ ‘I’m not jealous of the perfected ones, you silly man. Rather, you should give up this harmful misconception that has arisen in you. Don’t create lasting harm and suffering for yourself! That naked ascetic Kaḷāramaṭṭaka, who you imagine to be a true holy man, will shortly be clothed, living with a partner, eating rice and porridge, having gone past all the shrines near Vesālī. And he will die after losing all his fame.’ And that’s exactly what happened.
§1.14Sunakkhatta heard about this. He came to me, bowed, and sat down to one side. I said to him, ‘What do you think, Sunakkhatta? Did the declaration I made about Kaḷāramaṭṭaka turn out to be correct, or not?’ ‘It turned out to be correct.’ ‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’ ‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’ ‘Though I perform such a superhuman demonstration of psychic power you say this: “But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” See how far you have strayed!’ Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.
4. On the Naked Ascetic Pāṭikaputta
§1.15This one time, Bhaggava, I was staying right there near Vesālī, at the Great Wood, in the hall with the peaked roof. Now at that time the naked ascetic Pāṭikaputta was residing in Vesālī. And in the Vajjian capital he had reached the peak of material things and fame. He was telling a crowd in Vesālī: ‘Both the ascetic Gotama and I speak from knowledge. One who speaks from knowledge ought to display a superhuman demonstration of psychic power to another who speaks from knowledge. If the ascetic Gotama meets me half-way, there we should both perform a superhuman demonstration of psychic power. If he performs one demonstration of psychic power, I’ll perform two. If he performs two, I’ll perform four. If he performs four, I’ll perform eight. However many demonstrations of psychic power the ascetic Gotama performs, I’ll perform double.’
§1.16–1.18Then Sunakkhatta came to me, bowed, sat down to one side, and told me of all this. I said to him, ‘Sunakkhatta, the naked ascetic Pāṭikaputta is not capable of meeting me face to face, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can meet me face to face without giving up those things, his head may explode.’ ‘Careful what you say, Blessed One! Careful what you say, Holy One!’ ‘But why do you say this to me, Sunakkhatta?’ ‘Sir, the Buddha has categorically asserted that Pāṭikaputta is not capable of meeting the Buddha face to face, otherwise his head may explode. But Pāṭikaputta might meet the Buddha face to face in disguise, proving the Buddha wrong.’ ‘Sunakkhatta, would the Realized One make an ambiguous statement?’ ‘But sir, did you make that statement after encompassing Pāṭikaputta’s mind with your mind? Or did deities tell you about it?’ ‘Both, Sunakkhatta. For Ajita the Licchavi general has recently passed away and been reborn in the host of the thirty-three. He came and told me this, “The naked ascetic Pāṭikaputta is shameless, sir, he is a liar. For he has declared of me in the Vajjian capital: ‘Ajita the Licchavi general has been reborn in the Great Hell.’ But that is not true— I have been reborn in the host of the thirty-three. The naked ascetic Pāṭikaputta is shameless, sir, he is a liar. Pāṭikaputta is not capable of meeting the Buddha face to face, otherwise his head may explode.” Thus I both made that statement after encompassing Pāṭikaputta’s mind with my mind, and deities told me about it. So Sunakkhatta, I’ll wander for alms in Vesālī. After the meal, on my return from almsround, I’ll go to Pāṭikaputta’s monastery for the day’s meditation. Now you may tell him, if you so wish.’
5. On Demonstrations of Psychic Power
§1.19Then, Bhaggava, I robed up in the morning and, taking my bowl and robe, entered Vesālī for alms. After the meal, on my return from almsround, I went to Pāṭikaputta’s monastery for the day’s meditation. Then Sunakkhatta rushed into Vesālī to see the very well-known Licchavis and said to them, ‘Respectable sirs, after his almsround, the Buddha has gone to Pāṭikaputta’s monastery for the day’s meditation. Come forth, good sirs, come forth! There will be a superhuman demonstration of psychic power by the holy ascetics!’ So the very well-known Licchavis thought, ‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics! Let’s go!’ Then he went to see the very well-known well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other religions, and said the same thing. They all said, ‘It seems there will be a superhuman demonstration of psychic power by the holy ascetics! Let’s go!’ Then all those very well-known people went to Pāṭikaputta’s monastery. That assembly was large, Bhaggava; there were many hundreds, many thousands of them.
§1.20–1.22Pāṭikaputta heard, ‘It seems that very well-known Licchavis, well-to-do brahmins, rich householders, and ascetics and brahmins who follow various other religions have come forth. And the ascetic Gotama is sitting in my monastery for the day’s meditation.’ When he heard that, he became frightened, scared, his hair standing on end. In fear he went to the Pale-Moon Ebony Trunk Monastery of the wanderers. The assembly heard of this, and instructed a man to go and tell him: “Come forth, Reverend Pāṭikaputta! All these very well-known people have come forth, and the ascetic Gotama is sitting in your monastery for the day’s meditation. For you stated this in the assembly at Vesālī… Come forth, Reverend Pāṭikaputta, half-way. The ascetic Gotama has come the first half, and is sitting in your monastery.” ‘Yes, worthy sir,’ replied that man, and delivered the message. When he had spoken, Pāṭikaputta said: ‘I’m coming, respectable sir, I’m coming!’ But wriggle as he might, he couldn’t get up from his seat. Then that man said to Pāṭikaputta, ‘What’s up, Reverend Pāṭikaputta? Is your bottom stuck to the bench, or is the bench stuck to your bottom? You say “I’m coming, respectable sir, I’m coming!” But wriggle as you might, you can’t get up from your seat.’ And as he was speaking, Pāṭikaputta said the very same thing again, and again could not rise. When that man knew that Pāṭikaputta had lost, he returned to the assembly and said, ‘Pāṭikaputta has lost, worthies. He says “I’m coming, respectable sir, I’m coming!” But wriggle as he might, he can’t get up from his seat.’ When he said this, I said to the assembly, ‘The naked ascetic Pāṭikaputta is not capable of meeting me face to face, unless he gives up that statement and that intention, and lets go of that view. If he thinks he can meet me face to face without giving up those things, his head may explode.’ The first recitation section is complete.
§2.1–2.3Then, Bhaggava, a certain Licchavi minister stood up and said to the assembly, ‘Well then, worthies, wait a while, I’ll go. Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’ So that minister went to see Pāṭikaputta and repeated the same summons, adding that the Buddha had already declared him incapable of meeting him face to face — and that if the minister and his fellows should try to drag Pāṭikaputta there by force, tied with straps to a pair of oxen, either the straps would break or Pāṭikaputta would. When he had spoken, Pāṭikaputta again said, ‘I’m coming, respectable sir, I’m coming!’ and again could not rise, wriggle as he might. The minister returned to the assembly and reported that Pāṭikaputta had lost. When he said this, I repeated to the assembly what I had said of the straps and the oxen.
§2.4–2.7Then, Bhaggava, Jāliya, the pupil of the wood-bowl ascetic, stood up and said to the assembly, ‘Well then, worthies, wait a while, I’ll go. Hopefully I’ll be able to lead Pāṭikaputta back to the assembly.’ So Jāliya went and repeated the same summons and warning. When he had spoken, Pāṭikaputta once more said he was coming, and once more could not rise. Then Jāliya said to him, ‘Once upon a time, Reverend Pāṭikaputta, it occurred to a lion, king of beasts, “Why don’t I make my lair near a certain forest? Towards evening I can emerge from my den, yawn, survey the four quarters, roar my lion’s roar three times, and set out on the hunt. Having slain the very best of the deer herd, and eaten the most tender flesh, I could return to my den.” And so that’s what he did. Now, there was an old jackal who had grown fat on the lion’s leavings, becoming arrogant and strong. He thought, “What does the lion, king of beasts, have that I don’t? Why don’t I also make my lair near a certain forest…” And so that’s what he did. But when he tried to roar a lion’s roar, he only managed to squeal and yelp like a jackal. And what is a pathetic jackal’s squeal next to the roar of a lion? In the same way, reverend, while living off the leavings of the Holy One, enjoying the leftovers of the Holy One, you presume to attack the Realized One, the perfected one, the fully awakened Buddha! Who are the pathetic Pāṭikaputtas to attack the Realized Ones, the perfected ones, the fully awakened Buddhas?’
§2.8–2.13When Jāliya couldn’t get Pāṭikaputta to shift from his seat even with this simile, he recited two further variations of the same jackal-and-lion verse — still to no effect — and finally returned to the assembly and said, ‘Pāṭikaputta has lost, worthies. He says “I’m coming, respectable sirs, I’m coming!” But wriggle as he might, he can’t get up from his seat.’ When he said this, I repeated to the assembly what I had said of the straps and the oxen, and that Pāṭikaputta was not capable of meeting me face to face, otherwise his head might explode. Then, Bhaggava, I educated, encouraged, fired up, and inspired that assembly with a Dhamma talk. I released that assembly from the great bondage, and lifted 84,000 beings from the great swamp. Next I entered upon the fire element, rose into the air to the height of seven palm trees, and created a flame another seven palm trees high, blazing and smoking. Finally I landed at the Great Wood, in the hall with the peaked roof. Then Sunakkhatta came to me, bowed, and sat down to one side. I said to him, ‘What do you think, Sunakkhatta? Did the declaration I made about Pāṭikaputta turn out to be correct, or not?’ ‘It turned out to be correct.’ ‘What do you think, Sunakkhatta? If that is so, has a superhuman demonstration of psychic power been performed or not?’ ‘Clearly, sir, a superhuman demonstration of psychic power has been performed.’ ‘Though I perform such a superhuman demonstration of psychic power you say this: “But sir, the Buddha never performs any superhuman demonstrations of psychic power for me.” See how far you have strayed!’ Though I spoke to Sunakkhatta like this, he still left this teaching and training, like someone on the highway to hell.
6. On Describing the Origin of the World
§2.14Bhaggava, I understand the origin of the world. I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized quenching within myself. Directly knowing this, the Realized One does not come to ruin. There are some ascetics and brahmins who describe the origin of the world in their tradition as created by the God Almighty, by the Divinity. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about as created by the God Almighty, by the Divinity?’ But they are stumped by my question, and they even question me in return. So I answer them, ‘There comes a time when, reverends, after a very long period has passed, this cosmos contracts. As the cosmos contracts, sentient beings are mostly headed for the realm of 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.
§2.15–2.16There comes a time when, after a very long period has passed, this cosmos expands. As it expands an empty mansion of divinity appears. Then a certain sentient being—due to the running out of their lifespan or merit—passes away from that host of radiant deities and is reborn in that empty mansion of divinity. 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. But after staying there all alone for a long time, they become dissatisfied and anxious, “Oh, if only other beings would come to this place.” Then other sentient beings—due to the running out of their lifespan or merit—pass away from that host of radiant deities and are reborn in that mansion of divinity in company with that being. There they too are mind-made, feeding on rapture, self-luminous, wandering in midair, steadily glorious, and they remain like that for a very long time.
§2.17Now, the being who was reborn there first thinks, “I am the Divinity, the Great Divinity, the Vanquisher, the Unvanquished, the Universal Seer, the Wielder of Power, God Almighty, the Maker, the Creator, the First, the Begetter, the Controller, the Father of those who have been born and those yet to be born. And these beings were created by me. Why is that? Because first I thought, ‘Oh, if only other beings would come to this place.’ Such was my heart’s wish, and then these creatures came to this place.” And the beings who were reborn there later also think, “This must be the Divinity… and we were created by him. Why is that? Because we see that he was reborn here first, and we arrived later.” And the being who was reborn first is more long-lived, beautiful, and illustrious than those who arrived later. It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. They say: “He who is the Divinity—the Great Divinity…by he we were created. He is permanent, everlasting, eternal, imperishable, remaining the same for all eternity. We who were created by that Divinity are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.” Is this how you describe in your tradition that the origin of the world came about as created by the God Almighty, by the Divinity?’ They say, ‘That is what we have heard, Reverend Gotama, just as you say.’ Bhaggava, I understand the origin of the world. I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized quenching within myself. Directly knowing this, the Realized One does not come to ruin.
§2.18There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those depraved by play. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about due to those depraved by play?’ But they are stumped by my question, and they even question me in return. So I answer them, ‘Reverends, there are gods named “depraved by play”. They spend too much time laughing, playing, and making merry. And in doing so, they lose their mindfulness, and they pass away from that host of gods. It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. They say, “The gods not depraved by play don’t spend too much time laughing, playing, and making merry. So they don’t lose their mindfulness, and don’t pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were depraved by play spent too much time laughing, playing, and making merry. In doing so, we lost our mindfulness, and passed away from that host of gods. We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.” Is this how you describe in your tradition that the origin of the world came about due to those depraved by play?’ They say, ‘That is what we have heard, Reverend Gotama, just as you say.’ Bhaggava, I understand the origin of the world. Directly knowing this, the Realized One does not come to ruin.
§2.19There are some ascetics and brahmins who describe the origin of the world in their tradition as due to those who are malevolent. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about due to those who are malevolent?’ But they are stumped by my question, and they even question me in return. So I answer them, ‘Reverends, there are gods named “malevolent”. They spend too much time gazing at each other, so they grow angry with each other, and their bodies and minds get tired. They pass away from that host of gods. It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect that past life, but no further. They say, “The gods who are not malevolent don’t spend too much time gazing at each other, so they don’t grow angry with each other, their bodies and minds don’t get tired, and they don’t pass away from that host of gods. They are permanent, everlasting, eternal, imperishable, remaining the same for all eternity. But we who were malevolent spent too much time gazing at each other, so our minds grew angry with each other, our bodies and minds got tired, and we passed away from that host of gods. We are impermanent, not lasting, short-lived, liable to pass away, and have come to this place.” Is this how you describe in your tradition that the origin of the world came about due to those who are malevolent?’ They say, ‘That is what we have heard, Reverend Gotama, just as you say.’ Bhaggava, I understand the origin of the world. Directly knowing this, the Realized One does not come to ruin.
§2.20There are some ascetics and brahmins who describe the origin of the world in their tradition as having arisen as an anomaly. I go up to them and say, ‘Is it really true that this is the venerables’ view?’ And they answer, ‘Yes’. I say to them, ‘But how do you describe in your tradition that the origin of the world came about anomalously?’ But they are stumped by my question, and they even question me in return. So I answer them, ‘Reverends, there are gods named “non-percipient beings”. When perception arises they pass away from that host of gods. It’s possible that one of those beings passes away from that host and is reborn in this place. Having done so, they go forth from the lay life to homelessness. By dint of keen, resolute, committed, and diligent effort, and right application of mind, they experience an immersion of the heart of such a kind that they recollect the arising of perception, but no further. They say, “The self and the cosmos arose anomalously. Why is that? Because formerly I didn’t exist, whereas now, having not existed, I’ve transformed into the state of existing.” Is this how you describe in your tradition that the origin of the world came about anomalously?’ They say, ‘That is what we have heard, Reverend Gotama, just as you say.’ I understand this, and what goes beyond it. Yet since I do not misapprehend that understanding, I have realized quenching within myself. Directly knowing this, the Realized One does not come to ruin.
§2.21Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: ‘The ascetic Gotama has a distorted perspective, and so have his monks. He says, “When one enters and remains in the liberation of the beautiful, at that time one only perceives what is ugly.”’ But I don’t say that. I say this: ‘When one enters and remains in the liberation of the beautiful, at that time one only perceives what is beautiful.’” “They are the ones with a distorted perspective, sir, who regard the Buddha and the mendicants in this way. Sir, I am quite confident that the Buddha is capable of teaching me so that I can enter and remain in the liberation on the beautiful.” “It’s hard for you to enter and remain in the liberation on the beautiful, since you have a different view, creed, and belief, unless you dedicate yourself to practice with the guidance of tradition. Come on, Bhaggava, carefully preserve the confidence that you have in me.” “If it’s hard for me to enter and remain in the liberation on the beautiful, since I have a different view, creed, and belief, unless I dedicate myself to practice with the guidance of tradition, I shall carefully preserve the confidence that I have in the Buddha.” That is what the Buddha said. Satisfied, the wanderer of the Bhaggava clan approved what the Buddha said.
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