Sunakkhatta was a Licchavi prince of Vesāli. At one time, he was a member of the Order and the personal attendant of the Buddha (anibaddha-upaṭṭhāka). However, he lost confidence in the Buddha because he would not perform psychic feats for him, and would not teach him about the origin of things. He left the Order and spread lies about the Blessed One, that he had no psychic powers. He was, in effect, an apostate, and the Buddha declared that Sunakkhatta was destined for hell. It is very surprising to me that in spite of the Buddha’s efforts to restore Sunakkhatta’s confidence in the Buddha and his teaching, he was not able to do so, and Sunakkhatta continued on his fateful path until his death. In modern times many monks have left the Order, but they usually remain devout Buddhists, and very few convert to another religion. Often, they became well-known meditation teachers, making good use of their monastic training and academic knowledge of the teachings.

The Story of Sunakkhatta
The Story of the Naked Ascetic Korakkhattiya
The Story of the Naked Ascetic Kaḷāramaṭṭaka
The Story of the Naked Ascetic Pāthikaputta
The Story of Psychic Feats
Talk on the Origin of Things
Notes

The Story of Sunakkhatta

1. Thus have I heard — at one time the Blessed One was dwelling among the Mallas. Anupiya was a market town of the Mallas. Then, having put on the robes, taking the double-robe and almsbowl, early in the morning he went to Anupiya to walk for alms. Then the Blessed One thought, “It is too early to wander for alms in Anupiya; let me visit the hermitage of the Bhaggava clan, let me approach the wanderer of the Bhaggava clan.”[2]

2. So he approached the hermitage of the Bhaggava clan. Then the wanderer of the Bhaggava clan said, “Come, venerable sir; come Blessed One. Welcome, venerable sir. It is a long time, venerable sir, since the Blessed One came here. Please sit here, venerable sir, on this seat prepared for the Blessed One.” The Blessed One sat down on the seat that had been prepared. Then the wanderer of the Bhaggava clan, and other wanderers, having taken a low seat, sat down at one side. Sitting at one side, the wanderer of the Bhaggava clan said to the Blessed One: “A few days ago, venerable sir, Sunakkhatta, the son of a Licchavi, approached me, and having approached he said: ‘Bhaggava, I have left the Blessed One; I am no longer under his instruction.’ Is it true, venerable sir, what Sunakkhatta said?”

“That is so, Bhaggava, that is what Sunakkhatta, the son of a Licchavi, said.”

3. “A few days ago, Bhaggava, Sunakkhatta the son of a Licchavi approached me, and having approached, paid homage and sat down at one side. Sitting at one side, Bhaggava, he said to me — ‘Venerable sir, I will leave the Blessed One. I am no longer under the Blessed One’s instruction.’

“When this was said, Bhaggava, I said to Sunakkhatta, the son of a Licchavi — ‘Sunakkhatta, did I ever say to you: “Come, Sunakkhatta, and live under my instruction?”

“Indeed not, venerable sir.”

“Further, Sunakkhatta, did you ever say to me: ‘I, venerable sir, will live under the Blessed One’s instruction’?”

“Indeed not, venerable sir.”

“Then, Sunakkhatta, neither did I say to you: ‘Come, Sunakkhatta, and live under my instruction,’ [3] nor did you say to me: ‘I, venerable sir, will live under the Blessed One’s instruction.’ That being so, foolish man, who are you and what are you leaving? See, foolish man, how far this is your own fault.”

4. “But, venerable sir, the Blessed One has not performed any psychic feats worthy of excellent men.”

“Did I, Sunakkhatta, speak thus: ‘Come, Sunakkhatta, and live under my instruction, I will perform some psychic feats worthy of excellent men?’

“Indeed not, venerable sir.”

“Further, did you say to me: ‘I, venerable sir, will live under the Blessed One’s instruction, if the Blessed One will perform some psychic feats worthy of excellent men’?”

“Indeed not, venerable sir.”

“Then, Sunakkhatta, neither did I say to you: ‘Come, Sunakkhatta, and live under my instruction, I will perform some psychic feats worthy of excellent men,’ nor did you say to me: ‘I, venerable sir, will live under the Blessed One’s instruction, if the Blessed One will perform some psychic feats worthy of excellent men.’ That being so, foolish man, who are you and what are you leaving? What do you think, Sunakkhatta? Whether psychic feats worthy of excellent men are performed or not, is my teaching taught to lead one who practices it to the complete destruction of suffering?” [4]

“Whether psychic feats worthy of excellent men are performed or not, venerable sir, the Blessed One’s teaching leads one who practices it to the complete destruction of suffering.”

“So, Sunakkhatta, since my teaching is taught to lead one who practices it to the complete destruction of suffering, what would be the purpose of perform psychic feats worthy of excellent men? See, foolish man, how far this is your own fault.”

5. ‘But, venerable sir, the Blessed One does not explain the origin of things.”

“Did I, Sunakkhatta, speak thus: ‘Come, Sunakkhatta, and live under my instruction, I will explain the origin of things?”

“Indeed not, venerable sir.”

“Did you say to me: ‘I, venerable sir, will live under the Blessed One’s instruction, if the Blessed One will explain the origin of things’?”

“Indeed not, venerable sir.”

“Then, Sunakkhatta, neither did I say to you: ‘Come, Sunakkhatta, and live under my instruction, I will explain the origin of things,’ Nor did you say to me, ‘I, venerable sir, will live under the Blessed One’s instruction if he will explain the origin of things.’ That being so, foolish man, who are you and what are you leaving? What do you think, Sunakkhatta? Whether the origin of things is explained or not, is my teaching taught to lead one who practices it to the complete destruction of suffering?”

“Whether the origin of things is explained or not, venerable sir, the Blessed One’s teaching leads one who practices it to the complete destruction of suffering.”

“So, Sunakkhatta, since my teaching is taught to lead one who practices it to the complete destruction of suffering, what would be the purpose of explaining the origin of things? See, foolish man, how far this is your own fault.” [5]

6. “In many ways, Sunakkhatta, you have praised me among the Vajji, saying: ‘Such, indeed, is the Blessed One, worthy, fully enlightened, endowed with vision and conduct, fortunate, a seer of other worlds, an incomparable trainer of trainable persons, the teacher of deities and men, enlightened, and blessed.’ Thus, Sunakkhatta, in many ways have you praised me among the Vajjī.”

“In many ways, Sunakkhatta, you have praised the Dhamma among the Vajji, saying: ‘Well taught is the teaching of the Blessed One, visible by oneself, timeless, inviting investigation, leading onwards, and to be realised by the wise.’ Thus, Sunakkhatta, in many ways have you praised the Dhamma among the Vajjī.”

“In many ways, Sunakkhatta, you have praised the Saṅgha among the Vajji, saying: ‘The disciples of the Blessed One practise well, practise honestly, practise wisely, practise dutifully; that is to say, the four pairs of people, the eight individuals. These disciples of the Blessed One are worthy of respect, worthy of homage, worthy of gifts, worthy of reverential greeting, an incomparable field of merit for the world.’ Thus, Sunakkhatta, in many ways have you praised the Saṅgha among the Vajjī.”

“I tell you, Sunakkhatta, I declare to you, Sunakkhatta, there will be those who will say, ‘Sunakkhatta the son of a Licchavī was unable to live the holy life under the recluse Gotama, and gave up the training to return to an inferior life.’ That, Sunakkhatta, is what they will say.” [6]

“At my words, Bhaggava, Sunakkhatta the son of a Licchavī left this Dhamma and Discipline, like one destined for the lower realms, destined for hell.”

The Story of the Naked Ascetic Korakkhattiya

7. “At one time, Bhaggava, I was staying among the Thūlu near a market town named Uttarakā. Then, Bhaggava, early in the morning, having put on the robes, and taking the almsbowl and double-robe, I entered Uttarakā for alms, accompanied by Sunakkhatta the son of a Licchavī. At that time the naked ascetic Korakkhattiya imitated a dog, going around on all fours, lying on the ground, and eating his food with only his mouth. Seeing him imitating a dog, going around on all fours, lying on the ground, and eating his food with only his mouth, Bhaggava, Sunakkhatta the son of a Licchavī thought: ‘This good recluse who imitates a dog, going around on all fours, lying on the ground, and eating his food with only his mouth, is pious and worthy of respect.’

“Then, Bhaggava, knowing the thoughts of Sunakkhatta the son of a Licchavi, I said to Sunakkhatta: ‘Do you, foolish man, claim to be a son of the Sakyan?’ [He replied] ‘Why do you speak thus to me?’ [7]

“Sunakkhatta, on seeing this naked ascetic Korakkhattiya imitating a dog, going about on all fours, lying on the ground, and eating his food only with his mouth, did you not think: ‘This good recluse who imitates a dog, going around on all fours, lying on the ground, and eating his food with only his mouth, is pious and worthy of respect’?”

“I did, venerable sir. Does the Blessed One begrudge the Arahantship of others?”

“No, foolish man, I do not begrudge the Arahantship of others. It is only in you that this evil view has arisen. Abandon it, let it not be for your prolonged harm and suffering! This naked ascetic Korakkhattiya, whom you, Sunakkhatta, regard as pious and worthy of respect, will die of indigestion in seven days; and having died, will be reborn among the lowest grade of jealous gods called Kālakañcikā. And [his body] will be cast aside in a cemetery of biraṇa grass. If you wish, Sunakkhatta, approach that naked ascetic Korakkhattiya, and having approached him, ask him: “Friend Korakkhattiya, do you know your own destiny?” It may be, Sunakkhatta, that he will reply: “I do know my own destiny, friend Sunakkhatta: I will be reborn among the Kālakañcikā jealous gods.”

“Then, Bhaggava, Sunakkhatta the son of a Licchavi approached the naked ascetic Korakkhattiya, and have approached him told him what I had predicted [8] — ‘It has been said, friend Korakkhattiya, by the recluse Gotama — that seven days hence you will die and be reborn among the Kālakañcikā jealous gods, the most inferior class of jealous gods, and [your body] will be cast aside in a cemetery of biraṇa grass. Therefore, friend Korakkhattiya, be very careful what you eat and drink so that the recluse Gotama’s words will be proved wrong!’

8. “Then, Bhaggava, Sunakkhatta the son of a Licchavi had so little confidence in the Tathāgata that he counted the days one by one up to the seventh day. Then, Bhaggava, on the seventh day, the naked ascetic Korakkhattiya died of indigestion. Having died he was reborn among the Kālakañcikā jealous gods, and [his body] was cast aside in a cemetery of biraṇa grass.”

9. “Bhaggava, having heard: ‘The naked ascetic Korakkhattiya has just died of indigestion, he has been reborn among the Kālakañcikā jealous gods, and [his body] has been cast aside in a cemetery of biraṇa grass.’ Sunakkhatta the son of a Licchavi went to the cemetery of biraṇa grass, approached Korakkhattiya, and having approached the naked ascetic Korakkhattiya, struck him three times on the chest — ‘Do you know your own destiny, friend Korakkhattiya?’ Then, Bhaggava, the naked ascetic Korakkhattiya sat up and rubbed his back with his hand. ‘I know my own destiny, friend Sunakkhatta. I have been reborn among the Kālakañcikā jealous gods, the lowest class of jealous gods,’ then he fell back down.”

10. “Then, Bhaggava, Sunakkhatta the son of a Licchavi approached me, and having approached, paid homage and sat down at one side. When he was sitting at one side, Bhaggava, I said to Sunakkhatta the son of a Licchavi — ‘What do you think, Sunakkhatta, did what I said about the naked ascetic Korakkhattiya happen as predicted, or not?’ ‘Venerable sir, what the Blessed One said happened as predicted, not something else.’ [9] ‘What do you think, Sunakkhatta? That being the case, was a psychic feat worthy of superior men performed, or not?’ ‘Certainly, venerable sir, that being so a psychic feat worthy of superior men was performed, and not otherwise.’ ‘Then, foolish man, when a psychic feat worthy of superior men has been performed by me, do you still say that the Blessed one has performed no psychic feat worthy of superior men? See, foolish man, how far this is your own fault.’

“Thus, Bhaggava, at my words, Sunakkhatta the son of a Licchavi left this Dhamma and Discipline, as one destined for the lower realms, destined for hell.”

The Story of the Naked Ascetic Kaḷāramaṭṭaka

11. “At one time, Bhaggava, I was staying at Vesāli in the great forest in the peaked hall. Then, on that occasion, the naked ascetic Kaḷāramaṭṭaka lived at Vesāli, enjoying great gain and fame in the Vajji capital. He had undertaken seven rules of practice: ‘As long as I live I will be a naked ascetic, not wearing any clothes; as long as I live I will remain celibate, not engaging in sexual relations; as long as I live I will partake only of meat and distilled liquor, abstaining from cooked rice and milk; as long as I live I will never go beyond the Udena shrine to the east of Vesāli, the Gotamaka shrine to the south, the Sattamba shrine [10] to the west, nor the Bahuputta shrine to the north.’ By undertaking these seven practices, he enjoyed great gain and fame in Vesāli.

12. “Then, Bhaggava, Sunakkhatta the son of a Licchavi approached the naked ascetic Kaḷāramaṭṭaka, and having approached, asked him a question ¹ that he was unable to answer, and because he was unable to answer he showed signs of anger, ill-will, and sulkiness. Then, Bhaggava, Sunakkhatta the son of a Licchavi thought: ‘I might cause offence to this true Arahant, which would be to my harm and suffering for a long time.’”

13. “Then, Bhaggava, Sunakkhatta the son of a Licchavi approached me; and having approached, he paid homage and sat down at one side. As he was sitting down at one side, Bhaggava, I spoke thus to Sunakkhatta the son of a Licchavi: ‘Do you, foolish man, claim to be a son of the Sakyan?’ ‘Why do you speak to me thus, venerable sir?’ ‘Did you, Sunakkhatta, not approach the naked ascetic Kaḷāramaṭṭaka and ask him a question; and on being unable to answer that question, did he show signs of anger, ill-will, and sulkiness. Then did you think — “I might cause offence to this true Arahant, which would be to my harm and suffering for a long time”?’ ‘It was thus, venerable sir. Does the Blessed One begrudge Arahantship in others?’ [11] ‘I do not begrudge Arahantship in others, foolish man. It is only in you that this foolish view has arisen; give it up. Do not let it be for your harm and suffering for a long time. This naked ascetic, whom you regard as a true Arahant, before long will be living as a householder, eating boiled rice and milk, and will go beyond all the shrines of Vesāli, and will die, having lost all of his fame.’

“Then, Bhaggava, before long, the naked ascetic Kaḷāramaṭṭaka was living as a householder eating boiled rice and milk, and having gone beyond all the shrines of Vesāli, died, having lost all of his fame.”

14.”Then, Bhaggava, Sunakkhatta the son of a Licchavi heard — ‘Kaḷāramaṭṭaka, who was living as a householder eating boiled rice and milk, having gone beyond all the shrines of Vesāli, has died having lost all of his fame.’ Then, Bhaggava, Sunakkhatta the son of a Licchavi approached me; and having approached, he paid homage and sat down at one side. As he was sitting down at one side, Bhaggava, I spoke thus to Sunakkhatta the son of a Licchavi: ‘What do you think, Sunakkhatta, did what I said about the naked ascetic Kaḷāramaṭṭaka happen as predicted, or not?’ ‘Venerable sir, what the Blessed One said happened as predicted, not something else.’ ‘What do you think, Sunakkhatta? That being the case, was a psychic feat worthy of superior men performed, or not?’ ‘Certainly, venerable sir, that being so a psychic feat worthy of superior men was performed, and not otherwise.’ ‘Then, foolish man, when a psychic feat worthy of superior men has been performed by me, do you still say that the Blessed one has performed no psychic feat worthy of superior men? See, foolish man, how far this is your own fault.’ [12]

“Thus, Bhaggava, at my words, Sunakkhatta the son of a Licchavi left this Dhamma and Discipline, as one destined for the lower realms, destined for hell.”

The Story of the Naked Ascetic Pāthikaputta

15. “At one time, Bhaggava, I was staying at Vesāli in the great forest in the peaked hall. Then, on that occasion, the naked ascetic Kaḷāramaṭṭaka lived at Vesāli, enjoying great gain and fame in the Vajji capital. He made this announcement to a crowd in Vesāli — ‘The recluse Gotama speaks of wisdom, I too speak of wisdom. A speaker of wisdom should show it by performing psychic feats worthy of superior men. If the recluse Gotama will come half-way to meet me, I will go half-way to meet him. Then we could both perform psychic feats worthy of superior men. If the recluse Gotama performs one psychic feat worthy of superior men, I will perform two. If he performs two, I will perform [13] four. If he performs four, I will perform eight. However many psychic feats worthy of superior men the recluse Gotama performs, I will perform twice as many.’

16. “Then, Bhaggava, Sunakkhatta the son of the Licchavi approached me; and having approached, he paid homage and sat down at one side. As he was sitting at one side, he told me what Pāthikaputta had announced to a crowd in Vesāli.

“When he had spoken thus, Bhaggava, I said to Sunakkhatta the son of a Licchavi: ‘It is impossible, Sunakkhatta, that the naked ascetic Pāthikaputta, without retracting that statement, without abandoning that thought, without giving up that view, could come and meet me face to face. If he thinks that he can meet me face to face without retracting that statement, without abandoning that thought, without giving up that view, his head would break into pieces.’²

17. ‘Be careful, venerable sir, what the Blessed One says, may the Fortunate One guard his speech well.’ [14] ‘Why do you speak thus to me, Sunakkhatta?’ ‘Venerable sir, the Blessed One makes a definitive statement — “It is impossible that the naked ascetic Pāthikaputta, without retracting that statement, without abandoning that thought, without giving up that view, could come and meet me face to face. If he thinks that he can meet me face to face without retracting that statement, without abandoning that thought, without giving up that view, his head would break into pieces,” — but the naked ascetic Pāthikaputta might come in an altered form, making the speech of the Blessed One false.’

18. ‘But, Sunakkhatta, could the Tathāgata speak ambiguously?’ ‘Venerable sir, does the Blessed One know this in his own mind, or have deities told the Blessed One: “It is impossible that the naked ascetic Pāthikaputta, without retracting that statement, without abandoning that thought, without giving up that view, could come and meet me face to face. If he thinks that he can meet me face to face without retracting that statement, without abandoning that thought, without giving up that view, his head would break into pieces?”’

19. ‘I know this in my own mind, Sunakkhatta, and a deity has also told me this. [15] Ajita, a general of the Licchavis, died recently and was reborn in Tāvatiṃsa. Having approached me he told me — “The naked ascetic Pāthikaputta is shameless venerable sir; he is a liar. He declared in the Vajji capital: ‘Ajita the Licchavi general has been reborn in the great hell. I have not, venerable sir, been reborn in the great hell; I have been reborn in Tāvatiṃsa. He is a shameless liar, it is impossible that the naked ascetic Pāthikaputta, without retracting that statement, without abandoning that thought, without giving up that view, could come and meet the Blessed One face to face. If he thinks that he can meet him face to face without retracting that statement, without abandoning that thought, without giving up that view, his head would break into pieces.’

‘Thus, Sunakkhatta, I know this in my own mind, and a deity has told me this. Now, Sunakkhatta, I will go into Vesāli for alms, then I will approach the park of Pāthikaputta to spend the day. You may tell him whatever you wish. [16]

The Story of Psychic Feats

20. “Then, Bhaggava, early in the morning, having put on the robes, taking the double-robe and almsbowl, I entered Vesāli for alms. Having walked for alms in Vesāli, and returned from almsround, after the meal I approached the park of Pāthikaputta to spend the day. Then, Bhaggava, Sunakkhatta the son of a Licchavi hurriedly entered Vesāli and approached well-known Licchavis; having approached them he said: ‘Friends, having walked for alms in Vesāli, and returned from almsround, after the meal, the Blessed One approached the park of Pāthikaputta to spend the day. Come friends, come. The respected recluses will perform psychic feats worthy of superior men.’ Then, Bhaggava, those well-known Licchavis said: ‘The respected recluses will perform psychic feats worthy of superior men; come friends let us go.’ Then, Bhaggava, those well-known Licchavis approached well-known brahmin householders, brahmins and recluses saying: ‘having walked for alms in Vesāli, and returned from almsround, after the meal, the Blessed One has approached the park of Pāthikaputta to spend the day. Come friends, come. The respected recluses will perform psychic feats worthy of superior men; come friends let us go.’ [17] Then, Bhaggava, those well-known brahmin householders, and recluses and brahmins of various sects, having heard ‘The respected recluses will perform psychic feats worthy of superior men; come friends let us go.’

“Then, Bhaggava, those well-known Licchavis, brahmin householders, ascetics and brahmins of various sects approached the park of the naked ascetic Pāthikaputta. Thus, Bhaggava, the assembly was vast, there were many hundreds, many thousands.”

21. “The naked ascetic Pāthika heard, Bhaggava, ‘Well-known Licchavis, brahmin householders, recluses and brahmins of various sects, and also the recluse Gotama are sitting, spending the day in my park.’ Having heard this, he was afraid and trembling with his hair standing on end. Then, Bhaggava, the naked ascetic Pāthikaputta, fearful, trembling, with his hair standing on end, approached the Tinduka park of the wanderers.

“Bhaggava, that assembly heard ‘The naked ascetic Pāthikaputta, afraid and trembling with his hair standing on end, has approached the Tinduka park of the wanderers. Then, Bhaggava, that assembly addressed a certain man, saying: ‘Good man, approach the Tinduka park of the wanderers. Having approached the naked ascetic Pāthikaputta, speak thus: “Come friend Pāthikaputta, well-known Licchavis, brahmin householders, recluses and brahmins of various sects, and also the recluse Gotama are sitting, spending the day in your park. Friend Pāthikaputta, you made this announcement to a crowd in Vesāli — ‘The recluse Gotama speaks of wisdom, I too speak of wisdom. A speaker of wisdom should show it by performing psychic feats worthy of superior men. If the recluse Gotama will come half-way to meet me, I will go half-way to meet him. Then we could both perform psychic feats worthy of superior men. If the recluse Gotama performs one psychic feat worthy of superior men, I will perform two. If he performs two, I will perform four. If he performs four, I will perform eight. [18] However many psychic feats worthy of superior men the recluse Gotama performs, I will perform twice as many.’ So, come half-way, the recluse Gotama has already come half-way to meet you, and is spending the day sitting in your park.”’

22. “Very well, friends,” Bhaggava, that man replied to the assembly, and he went to the Tinduka park of the wanderers, approached Pāthikaputta, and delivered the message … and on hearing it, Pāthikaputta said, ‘I am coming friend, [19] I am coming,’ but however he struggled, he could not get up from his seat. Then the man said to Pāthikaputta: ‘What is wrong, friend? Is your bottom stuck to your seat, or is your seat stuck to your bottom? You keep saying, “I am coming, friend, I am coming,” but you can only struggle and cannot get up from your seat.’ Even when this was said, Bhaggava, the naked ascetic Pāthikaputta said: ‘I am coming, friend, I am coming,’ but however he struggled, he could not get up from his seat.

23. “Then, Bhaggava, that man thought — ‘This naked ascetic Pāthikaputta is ruined. Having said, “Come, friend, come,” however he struggles, he cannot get up from his seat.’ Then, having returned to the assembly, that man announced — ‘The naked ascetic Pāthikaputta is ruined. When I said: “Come, friend, come,” however he struggled, he could not get up from his seat. When this was said, Bhaggava, I said to that assembly — ‘It is impossible, friends, that the naked ascetic Pāthikaputta, without retracting that statement, without abandoning that thought, without giving up that view, could come and meet me face to face. If he thinks that he could meet me face to face without retracting that statement, without abandoning that thought, without giving up that view, his head would break into pieces.”

End of the First Portion for Recitation

24. “Then, Bhaggava, a certain minister of the Licchavis rose from his seat and addressed the assembly — ‘Well then, friends, wait a while, [20] I will go there. Perhaps I will be able to bring the naked ascetic to the assembly.’

“Then, Bhaggava, the Licchavi minister approached the naked ascetic Pāthikaputta in the Tinduka park of the wanderers, and having approached spoke thus to Pāthikaputta — ‘Come friend Pāthikaputta, well-known Licchavis, brahmin householders, recluses and brahmins of various sects, and also the recluse Gotama are sitting, spending the day in your park. Friend Pāthikaputta, you made this announcement to a crowd in Vesāli — “The recluse Gotama speaks of wisdom, I too speak of wisdom. A speaker of wisdom should show it by performing psychic feats worthy of superior men. If the recluse Gotama will come half-way to meet me, I will go half-way to meet him. Then we could both perform psychic feats worthy of superior men. If the recluse Gotama performs one psychic feat worthy of superior men, I will perform two. If he performs two, I will perform four. If he performs four, I will perform eight. However many psychic feats worthy of superior men the recluse Gotama performs, I will perform twice as many.” So, come half-way, the recluse Gotama has already come half-way to meet you, and is spending the day sitting in your park. The recluse Gotama said to the assembly, friend Pāthikaputta, “It is impossible, friends, that the naked ascetic Pāthikaputta, without retracting that statement, without abandoning that thought, without giving up that view, could come and meet me face to face. If he thinks that he could meet me face to face without retracting that statement, without abandoning that thought, without giving up that view, his head would break into pieces.” Come, friend Pāthikaputta, if you come we will declare you the winner, and the recuse Gotama will be defeated.’

“When this had been said, Bhaggava, the naked ascetic Pāthikaputta said: ‘I am coming, friend, I am coming,’ but however he struggled, [21] he could not get up from his seat. Then, Bhaggava, the minister said to Pāthikaputta: ‘What is wrong, friend? Is your bottom stuck to your seat, or is your seat stuck to your bottom? You keep saying, “I am coming, friend, I am coming,” but you can only struggle and cannot get up from your seat.’ Even when this was said, Bhaggava, the naked ascetic Pāthikaputta said: ‘I am coming, friend, I am coming,’ but however he struggled, he could not get up from his seat.”

25. “Then, Bhaggava, that Licchavi minister thought — ‘This naked ascetic Pāthikaputta is ruined. Having said, “Come, friend, come,” however he struggles, he cannot get up from his seat.’ Then, having returned to the assembly, that Licchavi minister announced — ‘The naked ascetic Pāthikaputta is ruined. When I said: “Come, friend, come,” however he struggled, he could not get up from his seat. When this was said, Bhaggava, I said to that assembly — ‘It is impossible, friends, that the naked ascetic Pāthikaputta, without retracting that statement, without abandoning that thought, without giving up that view, could come and meet me face to face. If he thinks that he could meet me face to face without retracting that statement, without abandoning that thought, without giving up that view, his head would break into pieces. Even if, friends, the good Licchavis thought, ‘Having bound the naked ascetic Pāthikaputta with leather straps, we will drag him here using yoked oxen, Pāthikaputta would break those leather straps. It is impossible that the naked ascetic Pāthikaputta, without retracting that statement, without abandoning that thought, without giving up that view, could come and meet me face to face. If he thinks that he could meet me face to face without retracting that statement, without abandoning that thought, without giving up that view, his head would break into pieces.” [22]

26. “Then, Bhaggava, Jāliya,³ a disciple of the wooden bowl ascetic, rose from his seat and said to the assembly: ‘‘Well then, friends, wait a while, I will go there. Perhaps I will be able to bring the naked ascetic to the assembly.’

“Then, Bhaggava, Jāliya, the disciple of the wooden bowl ascetic, approached the naked ascetic Pāthikaputta in the Tinduka park of the wanderers, and having approached spoke thus to Pāthikaputta — ‘Come friend Pāthikaputta, well-known Licchavis, brahmin householders, recluses and brahmins of various sects, and also the recluse Gotama are sitting, spending the day in your park. Friend Pāthikaputta, you made this announcement to a crowd in Vesāli — “The recluse Gotama speaks of wisdom, I too speak of wisdom. A speaker of wisdom should show it by performing psychic feats worthy of superior men. If the recluse Gotama will come half-way to meet me, I will go half-way to meet him. Then we could both perform psychic feats worthy of superior men. If the recluse Gotama performs one psychic feat worthy of superior men, I will perform two. If he performs two, I will perform four. If he performs four, I will perform eight. However many psychic feats worthy of superior men the recluse Gotama performs, I will perform twice as many.” So, come half-way, the recluse Gotama has already come half-way to meet you, and is spending the day sitting in your park. The recluse Gotama said to the assembly: “It is impossible, friends, that the naked ascetic Pāthikaputta, without retracting that statement, without abandoning that thought, without giving up that view, could come and meet me face to face. If he thinks that he could meet me face to face without retracting that statement, without abandoning that thought, without giving up that view, his head would break into pieces. Even if, friends, the good Licchavis thought, ‘Having bound the naked ascetic Pāthikaputta with leather straps, we will drag him here using yoked oxen, Pāthikaputta would break those leather straps. It is impossible that the naked ascetic Pāthikaputta, without retracting that statement, without abandoning that thought, without giving up that view, could come and meet me face to face. If he thinks that he could meet me face to face without retracting that statement, without abandoning that thought, without giving up that view, his head would break into pieces.” Come, friend Pāthikaputta, if you come we will declare you the winner, and the recuse Gotama will be defeated.’

“When this had been said, Bhaggava, the naked ascetic Pāthikaputta said: ‘I am coming, friend, I am coming,’ but however he struggled, he could not get up from his seat. Then, Bhaggava, Jāliya, the disciple of the wooden bowl ascetic, said to Pāthikaputta: ‘What is wrong, friend? Is your bottom stuck to your seat, or is your seat stuck to your bottom? You keep saying, “I am coming, friend, I am coming,” but you can only struggle and cannot get up from your seat.’ Even when this was said, Bhaggava, the naked ascetic Pāthikaputta said: ‘I am coming, friend, I am coming,’ but however he struggled, he could not get up from his seat.” [23]

27. “Then, Bhaggava, Jāliya, the disciple of the wooden bowl ascetic, thought — ‘This naked ascetic Pāthikaputta is ruined. Having said, “I am coming, friend, I am coming,” however he struggles, he cannot get up from his seat.’ Then he said — ‘Have you heard, friend Pāthikaputta, that the lion, the king of beasts, thought: “Let me make my lair in a certain forest grove. In the evening I would emerge, yawn, then survey the four directions, roar the lion’s roar three times, then go to where wild beasts were grazing, select the best beast for my kill, and having feasted on tender meat, return to my lair.” Then the lion, the king of beasts, did so. [24]

28. “Then, friend Pāthikaputta, an old jackal that had grown fat on the lion’s left-overs had become proud and strong. Then, friend, that old jackal thought — ‘I am like the lion, the king of beasts. What if I too were to make my lair in a certain forest grove. In the evening I would emerge, yawn, then survey the four directions, roar the lion’s roar three times, then go to where wild beasts were grazing, select the best beast for my kill, and having feasted on tender meat, return to my lair.’

“Then, friend, that old jackal made his lair in a certain forest grove. In the evening he emerged, yawned, surveyed the four directions, and thought to make the lion’s roar three times, but could only make a wretched howl like a jackal, not a lion’s roar.”

“In the same way, friend Pāthikaputta, you live off the achievements and leavings of the Fortunate One, imagining that you are like the Tathāgata, the Worthy One, the Fully Enlightened Buddha, but what does the wretched Pāthikaputta have in common with the Tathāgata, the Worthy One, the Fully Enlightened Buddha?”

29. “Then, Bhaggava, Jāliya, the disciple of the wooden bowl ascetic, even with this simile being unable to get Pāthikaputta to rise from his seat, spoke this verse:– [25]

“Comparing himself to the lion,
I am like the king of beasts.
He tries to make the lion’s roar,
But only howls the wretched howl of a jackal.”

30. “Then, Bhaggava, Jāliya the disciple of the wooden bowl ascetic, being unable to get Pāthikaputta to get up from his seat with this parable, he said this —

“Following in the footsteps of another,
He forgets that he is a jackal.
Not seeing his own self,
He tries to make the lion’s roar,
But only howls the wretched howl of a jackal.”

31. “Then, Bhaggava, Jāliya the disciple of the wooden bowl ascetic, being unable to get Pāthikaputta to get up from his seat with [26] this parable either, he said this —

“Having eaten his fill of frogs and mice from threshing floors,
In a remote and empty forest grove,
The jackal, thinking that he is the king of beasts,
He tries to make the lion’s roar,
But only howls the wretched howl of a jackal.”

32. “Then, Bhaggava, Jāliya the disciple of the wooden bowl ascetic, being unable to get Pāthikaputta to get up from his seat with this parable either, he returned to the assembly and told them: ‘Friends, the naked ascetic Pāthikaputta is destroyed. Though he says, “I am coming, friend, I am coming,” he is unable to get up from his seat.’

33. “When this was said, Bhaggava, I said to that assembly — ‘It is impossible, friends, that the naked ascetic Pāthikaputta, without retracting that statement, without abandoning that thought, without giving up that view, could come and meet me face to face. If he thinks that he could meet me face to face without retracting that statement, without abandoning that thought, without giving up that view, his head would break into pieces. Even if, friends, the good Licchavis thought, ‘Having bound the naked ascetic Pāthikaputta with leather straps, we will drag him here using yoked oxen, [27] Pāthikaputta would break those leather straps. It is impossible that the naked ascetic Pāthikaputta, without retracting that statement, without abandoning that thought, without giving up that view, could come and meet me face to face. If he thinks that he could meet me face to face without retracting that statement, without abandoning that thought, without giving up that view, his head would break into pieces.”

34. “Then, Bhaggava, I instructed, roused, inspired, and delighted that assembly with a talk on Dhamma. That assembly, having been instructed, roused, inspired, and delighted, were liberated from the great bondage. Having elevated eighty-four thousand beings from the perilous path, I attained absorption on the fire element, rose into the air to the height of seven palm trees, created a flame to the height of a further seven palm trees that burned with a fragrance. I then reappeared in the Gabled Hall in the Great Forest.”

35. “Then, Bhaggava, Sunakkhatta, the son of a Licchavi, approached me, and having approached, he paid homage and sat down at one side. As he was sitting at one side, Bhaggava, I said to Sunakkhatta, the son of a Licchavi — ‘What do you think, Sunakkhatta, has what I foretold about Pāthikaputta happened as predicted, or not?’ ‘Venerable sir, what the Blessed One foretold about Pāthikaputta has happened as predicted, not otherwise?’

‘What do you think, Sunakkhatta? That being the case, was a psychic feat worthy of superior men performed, or not?’ ‘Certainly, venerable sir, that being so a psychic feat worthy of superior men was performed, and not otherwise.’ ‘Then, foolish man, when a psychic feat worthy of superior men has been performed by me, do you still say that the Blessed one has performed no psychic feat worthy of superior men? [28] See, foolish man, how far this is your own fault.’

“Thus, Bhaggava, at my words, Sunakkhatta the son of a Licchavi left this Dhamma and Discipline, as one destined for the lower realms, destined for hell.”

Talk on the Origin of Things

36. “Bhaggava, I know the origin of things. I know that, and I know what surpasses it in value. I am not attached to what I know, and being unattached, I have known cessation for myself, knowing that the Tathāgata cannot fall into the perilous path.

37. “There are, Bhaggava, some recluses and brahmins who teach that all things are created by a god or brahma. Having approached them I say — ‘Is it true that you venerable ones teach that all things are created by a god or brahma?’ and on being questioned thus by me they reply: ‘Yes.’ Then I say to them — ‘How do you venerable ones explain that this came about?’ On being questioned thus by me they are unable to explain further, so they ask me [how I explain it] in reply. Questioned by them I replied:–

38. ‘Friends, once in a while, after a very long time this universe ⁴ contracts. When this universe contracts, living beings are reborn among the deities of streaming radiance, in the Ābhassara realm. [29] There, they abide, mind-made, feeding on joy, self-radiant, travelling through the sky, remaining in glory for a very long time.

‘Friends, once in a while, after a very long time, this universe expands. When this universe expands, an empty brahma realm comes into being. Then, a certain being, on the expiration of his lifespan or exhaustion of his merit, falls from the Ābhassara realm and arises in that empty brahma realm. He abides there, mind-made, feeding on joy, self-radiant, travelling through the sky, remaining in glory for a very long time.

‘Having dwelt there alone for a very long time, unrest, discontent, and longing arise — “Oh! If only another being would come!” Then other beings, on the expiration of their lifespan or the exhaustion of their merit, fall from the Ābhassara realm and arise in that brahma realm. They also abide there, mind-made, feeding on joy, self-radiant, travelling through the sky, remaining in glory for a very long time.

39. ‘Then, friends, to the being that arose there first,⁵ it occurs — “I am Brahmā, the Great Brahmā, the Lord and master, the invincible, the all-seeing, the almighty, the ruler, the designer and creator, the chief, the boss, the master and father of all that has and will become. These beings were created by me. What is the reason for this? Formerly, it occurred to me, ‘Oh! If only other beings would come here.’ That was my wish, and those beings came into this existence.”

‘To those beings who came later it occurred — “This is Brahmā, the Great Brahmā, the Lord and master, the invincible, the all-seeing, the almighty, the ruler, the designer and creator, the chief, the boss, the master and father of all that has and will become. What is the reason for this? We have seen that he was here first, and that we arose after him.”

40. ‘Then, friends, that being that arose first, is longer-lived, more beautiful, and more powerful, while those beings who arose later are shorter-lived, less beautiful, and less powerful. [30]

‘It is possible, friend, that a certain being, having deceased from that existence, arises in this world. Having arisen in this world, he goes forth from household life as a homeless recluse. Having gone forth from household life as a homeless recluse, he strives with diligence, application, heedfulness, and right attention, attaining such concentration that he recollects his previous existence, but does not remember any before that.’

‘He says — “Brahmā, the Great Brahmā, the Lord and master, the invincible, the all-seeing, the almighty, the ruler, the designer and creator, the chief, the boss, the master and father of all that has and will become, created us. He is permanent, enduring, eternal, not subject to change, and remains so forever. However, we who were created by that Brahmā are impermanent, not enduring, short-lived, subject to decease, and have thus come to this existence.” Thus it came about, venerable sirs, that you teach that all things originate with the almighty as the creator, with Brahmā as the creator.’ They replied: ‘Thus, friend Gotama, we have heard, as you said.’

“Bhaggava, I know the origin of things. I know that, and I know what surpasses it in value. I am not attached to what I know, and being unattached, I have known cessation for myself, knowing that the Tathāgata cannot fall into the perilous path.”

41. “There are, Bhaggava, some recluses and brahmins who teach that all things originate due to corruption by pleasure. I went to them and asked them: ‘Do you teach that all things originate due to the corruption by pleasure?’ ‘Yes, they replied.’ [31] Then I say to them — ‘How do you venerable ones explain that this came about?’ On being questioned thus by me they are unable to explain further, so they ask me [how I explain it] in reply. Questioned by them I replied:–

42. “There are, friends, some deities named ‘Corrupted by pleasure (khiḍḍāpadosikā).’ They spend most of their time indulging in merriment. Their mindfulness lapses and they decease from that existence.

‘Then it is possible, friends, that a certain deity, having deceased from that existence, arises in this world. Having arisen in this world, he goes forth from household life as a homeless recluse. Having gone forth from household life as a homeless recluse, he strives with diligence, application, heedfulness, and right attention, attaining such concentration that he recollects his previous existence, but does not remember any before that.’

‘He says — “Those good deities who are not corrupted by pleasure, who do not spend most of their time indulging in merriment, their mindfulness is not confused. Mindful and unconfused, those deities do not decease from that existence. They are permanent, enduring, eternal, not subject to change, and remain so forever. However, we who are corrupted by pleasure, who spent most of our time indulging in merriment, our mindfulness is confused. Thus, due to confusion of mindfulness, we have deceased from that existence. We are impermanent, not enduring, short-lived, subject to decease, and have thus come to this existence. [32] Thus it came about, venerable sirs, that you teach that all things originate due to the corruption by pleasure.” They replied: ‘Thus, friend Gotama, we have heard, as you said.’

43. “There are, Bhaggava, some recluses and brahmins who teach that all things originate due to corruption of mind. I went to them and asked them: ‘Do you teach that all things originate due to the corruption of mind?’ ‘Yes, they replied.’ Then I say to them — ‘How do you venerable ones explain that this came about?’ On being questioned thus by me they are unable to explain further, so ask me [how I explain it] in reply. Questioned by them I replied:–

44. “There are, friends, some deities named ‘Corrupted by mind (manopadosikā).’ They spend most of their time regarding each other with envy. Due to this, their minds become corrupted, thus their bodies and minds become weary and they decease from that existence.

‘He says — “Those good deities who are not corrupted by mind, who do not spend most of their time regarding each other with envy, their bodies and minds do not become weary. Thus, those deities do not decease from that existence. They are permanent, enduring, eternal, not subject to change, and remain so forever. However, we who are corrupted by mind, who spent most of our time regarding each other with envy, our bodies and minds became weary. Thus, we have deceased from that existence. We are impermanent, not enduring, short-lived, subject to decease, and have thus come to this existence. [33] Thus it came about, venerable sirs, that you teach that all things originate due to the corruption by mind.” They replied: ‘Thus, friend Gotama, we have heard, as you said.’

“Bhaggava, I know the origin of things. I know that, and I know what surpasses it in value. I am not attached to what I know, and being unattached I have known cessation for myself, knowing that the Tathāgata cannot fall into the perilous path.”

45. “There are, Bhaggava, some recluses and brahmins who teach that all things originate by chance. I went to them and asked them: ‘Do you teach that all things originate by chance?’ ‘Yes, they replied.’ Then I say to them — ‘How do you venerable ones explain that this came about?’ On being questioned thus by me they are unable to explain further, so ask me [how I explain it] in reply. Questioned by them I replied:–

46. ‘There, friends, some mindless deities (asaññasattā). As soon as perception arises, those deities decease from that existence. ‘Then it is possible, friends, that a certain deity, having deceased from that existence, arises in this world. Having arisen in this world, he goes forth from household life as a homeless recluse. Having gone forth from household life as a homeless recluse, he strives with diligence, application, heedfulness, and right attention, attaining such concentration that he recollects his previous existence, but does not remember any before that.’

‘He says — “All things originate by chance. What is the reason for that? Formerly I did not exist. From non-existence, I have been brought into existence.” [34] Thus it came about, venerable sirs, that you teach that all things originate by chance.’ They replied: ‘Thus, friend Gotama, we have heard, as you said.’

“Bhaggava, I know the origin of things.⁶ I know that, and I know what surpasses it in value. I am not attached to what I know, and being unattached, I have known cessation for myself, knowing that the Tathāgata cannot fall into the perilous path.”

47. “I who declare thus, Bhaggava, who teach thus, some recluses and brahmins wrongly, in vain, falsely, and deceptively slander — ‘The recluse Gotama and the monks are going the wrong way. The recluse Gotama says: “Whoever has attained and abides in the liberation that is beautiful, on that occasion knows everything as repulsive.” I do not, Bhaggava, declare thus: ‘Whoever has attained and abides in the liberation that is beautiful, on that occasion knows everything as repulsive. What I declare, Bhaggava, is ‘Whoever has attained and abides in the liberation that is beautiful, on that occasion knows everything as beautiful.’”

“Indeed, venerable sir, whoever accuses the Blessed One and the monks of going the wrong way, is going the wrong way. Venerable sir, I have such confidence in the Blessed One [35] that I think if the Blessed One were to teach me the Dhamma, that I could attain and abide in the liberation that is beautiful.”

48. “It is difficult for you, Bhaggava,⁷ holding a different view, of a different religion, of a different inclination, following different practices, having a different teacher, to attain and abide in the liberation that is beautiful. Stir yourself, Bhaggava, You must strive hard and have confidence in me.”

“Even if, venerable sir, it is difficult for me, holding a different view, of a different religion, of a different inclination, following different practices, having a different teacher, to attain and abide in the liberation that is beautiful; venerable sir, I have such confidence in the Blessed One that I will strive hard.”

Thus spoke the Blessed One, and Bhaggava the wanderer rejoiced in what the Blessed One had said.

Notes:

1. The Commentary says: “A profound question about the three characteristics.”

2. Cf. Ambaṭṭha Sutta, D.i.95. where the yakkha Vajirapāṇi threatens to split the head of Ambaṭṭha into seven pieces with a thunderbolt if he refuses to answer the Blessed One when questioned for the third time.

3. The story of Jāliya is told at D.i.157 and D.i.158 (Jāliya Suttaṃ).

4. In this context, “loka” must mean “the universe,” rather than the usual meaning of “the world.” These sections on the origin of the universe are identical to the same section in the Brahmajāla Sutta, D.i.17.

5. The Lord and master (abhibhū), the invincible (anabhibhūto), the all-seeing (aññadatthudaso), the almighty (vasavattī), the ruler (issaro), the designer (nimmātā) and creator (kattā), the chief (seṭṭho), the boss (sajitā), the master (vasī) and father (pitā) of all that has and will become (bhūtabhabyānaṃ).

6. Note that the Buddha does not actually explain the origin of the Universe. Here, he only explains the origin of the various wrong-views regarding the origin of the Universe. The Buddha taught the truth of suffering, its origin, its cessation, and the way to its cessation. On the night of his Enlightenment, he recollected his previous lives without limit, and did not find any beginning to this cycle of existence (saṃsāra). He did not engage in speculative views, because speculation is unprofitable. See the Lesser Discourse to Mālukyaputta, where he gives the simile of the poisoned arrow.

7. Bhaggavagotta is the clan of potters. This Bhaggava was a clothed wanderer, who was a friend of Sunakkhatta. From the Commentary it seems that Pāthika lacked the sincerity to overcome his defilements, but that the impression made by this discourse would benefit him in the future.

Pāṭhika Suttaṃ

Sunakkhatta and Psychic Powers

Introduction

Contents

The Story of Sunakkhatta

The Story of the Naked Ascetic Korakkhattiya

The Story of the Naked Ascetic Kaḷāramaṭṭaka

The Story of the Naked Ascetic Pāthikaputta

The Story of Psychic Feats

Talk on the Origin of Things

Notes: