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Caatuma Sutta

The Discourse at Catuma

I heard thus:

At one time the Blessed One was living in the Aamalaki forest in Catuma. At that time about five hundred Bhikkhus had come to Catuma headed by venerable Shariputra and venerable Moggallana to see the Blessed One. While exchanging friendly greetings, arranging beddings, putting away bowls and robes, they made much noise. The Blessed One addressed venerable Ánanda: ‘Ánanda, who are those making such a noise, like fishermen hauling a catch of fish’ ‘Venerable sir, about five hundred Bhikkhus, headed by Shariputra and Moggallana have arrived in Catuma to see the Blessed One. They exchanging friendly greetings with the resident Bhikkhus, while arranging beddings, putting away bowls and robes are making much noise. Then Ánanda, call those Bhikkhus in my words’.. Venerable Ananda agreed, approached those Bhikkhus and said. ‘Venerable ones, the Teacher calls you.’. Then those Bhikkhus, agreeing approached the Blessed One, worshipped and sat on a side. The Blessed One addressed those Bhikkhus. ‘Bhikkhus, why do you make such a big noise? It’s like fishermen hauling a catch of fish.’ ‘Venerable sir, about five hundred Bhikkhus, headed by Shariputra and Moggallana have arrived in Catuma to see the Blessed One. Exchanging friendly greetings, with the the resident Bhikkhus, arranging beddings, putting away bowls and robes they are making much noise’. ‘Go! Bhikkhus, I turn you away, you should not stay close to me’. Those Bhikkhus, agreed, worshipped the Blessed One circumambulated the Blessed One and taking their bowls and robes left the presence of the Blessed One.

At that time the Sakyas of Catuma had assembled in the assembly hall for some matter. The Sakyas of Catuma saw the Bhikkhus going away in the distance, approaching them said thus: ‘Venerable Ones, why do you go away?’ ‘The Blessed One has turned out the Community of bhikkhus’. ‘Then venerable ones wait a moment, perhaps I would be able to win over the Blessed One’ Then those Bhikkhus listened to the words of the Sakyas of Catuma and waited. The Sakyas of Catuma approached the Blessed One worshipped the Blessed One and sitting on a side said thus: ‘Let, the Blessed One take pleasure in the Community of Bhikkhus. May, the Blessed One welcome, the community of Bhikkhus, As the Blessed One showed compassion to the community in the past, let compassion be shown now too. Venerable sir, here, there are new Bhikkhus, those gone forth recently. If they do not get a chance to see the Blessed One, they would change their minds. Like small plants that die in want of water. Venerable sir, if these Bhikkhus recently come to the dispensation do not get a chance to see the Blessed One they would change their minds. Like the calf that would be disturbed not seeing the mother. Venerable sir, in the same manner if these Bhikkhus recently come to the dispensation do not get a chance to see the Blessed One they would change their minds. May the Blessed One take pleasure in the Community of Bhikkhus. May the Blessed One welcome the community of Bhikkhus, As the Blessed One showed compassion to the community in the past, let there be compassion now too.’

Then Brahma Samapatti knowing the Blessed One’s thoughts, as a strong man would stretch his bent arm, or bend his stretched arm in that manner disappearing from the world of Brahma appeared before the Blessed One. Brahma Samapatti arranging his shawl on one shoulder and clasping hands towards the Blessed One said ‘Let the Blessed One take pleasure in the Community of Bhikkhus. May the Blessed One welcome the community of Bhikkhus, As the Blessed One showed compassion to the community in the past, let compassion be shown now too. Venerable sir, here, there are new Bhikkhus, those gone forth recently. If they do not get a chance to see the Blessed One, they would change their minds, like small plants that die in want of water. Venerable sir, if these Bhikkhus recently come to the dispensation do not get a chance to see the Blessed One they would change their minds. Like the calf that would be disturbed not seeing the mother. Venerable sir, in the same manner if these Bhikkhus recently come to the dispensation do not get a chance to see the Blessed One they would change their minds. Let the Blessed One take pleasure in the Community of Bhikkhus. May the Blessed One welcome the community of Bhikkhus, As the Blessed One showed compassion to the community in the past, let compassion be shown now too.’

The Sakyas of Catuma and Brahma Samapatti could win over the Blessed One with the comparison of the plants and the calf. Then venerable Maha Moggallana addressed the Bhikkhus: ‘Friends, get up, take your bowls and robes, it was possible for the Sakyas of catuma and Brahma Samapatti to win over the Blessed One with the comparison of the plants and the calf’. Those Bhikkhus agreeing got up from their seats and taking bowls and robes, approached the Blessed One, worshipped and sat on a side. Then the Blessed One spoke to venerable Shariputra. ‘Shariputra, when I turned away the Community of Bhikkhus, what occurred to you?’ ‘Venerable sir, it occurred to me. The Blessed One will abide in pleasantness here and now, unconcerned, I too will abide in pleasantness here and now, unconcerned. Come! Shariputra, you should not arouse such a thought in the future’ Then the Blessed One addressed venerable Maha Moggallana: ‘Moggallana, when I turned away the Community of Bhikkhus, what occurred to you?’ Venerable sir, it occurred to me thus: The Blessed One will abide in pleasantness here and now unconcerned, I and venerable Shariputra will lead the Community of Bhikkhus.’ ‘Good! Moggallana, either I or Shariputra and Moggallana should lead the Community of Bhikkhus’.

Then the Blessed One addressed the Bhikkhus: ‘Bhikkhus, four fears should be expected by one descending to water: What four? Fear of waves, crocodiles, whirl pools and alligators. Bhikkhus, these four fears should be expected by one entering water. In the same manner four fears should be expected by a person leaving the household to become a homeless. What four? The fear of waves, fear of crocodiles, fear of whirlpools and fear of alligators.

Bhikkhus, what is the fear of waves? Bhikkhus, a certain son of a clansman out of faith goes forth from a household. He becomes a homeless thinking am overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. There’s only a few who could declare the complete ending of this unpleasantness. The co-associates in the holy life, advise him. You should go forward like this, turn and go like this, Look on, like this and look this and other side like this. Thus you should bend your limbs and stretch you limbs. Thus you should bear the three robes and bowl. Then it occurs to him: When I was a householder, I advised others, here I have to abide by the advice of those who are like my sons and grand sons. Then he gives up robes and becomes a layman, out of fear for waves, it is said. Bhikkhus, fear of waves is a synonym for anger and aversion.

Bhikkhus, what is the fear of crocodiles? Bhikkhus, a certain son of a clansman out of faith goes forth from a household. He becomes a homeless thinking, I’m overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. There are only a few who could declare the complete ending of this unpleasantness. The co-associates in the holy life, advise him. You should eat this, should not eat this. You should partake thus, not partake thus, You should taste thus and not taste thus. You should drink thus, and not drink thus. You should drink the suitable and avoid the unsuitable. Eat, partake and taste the suitable and avoid the unsuitable. You should eat and partake at the right time, avoid eating food at untimely hours. Then it occurs to him. When I was a householder, I ate what I liked, and not what I disliked, Partook what I liked and not what I disliked. Drank what I liked and not what I disliked. I ate, partook, tasted and drank the suitable and the unsuitable. I partook, tasted and drank at timely hours and at untimely hours. Householders offer us nourishing food and drinks out of faith during the day time, when it is not the correct time. I think it is a restriction for the mouth. Then he gives up robes and becomes a layman. He gives up robes and becomes a layman, out of fear for crocodiles it is said. Crocodiles is a synonym for greed for food.

Bhikkhus, what is the fear for whirl pools? Bhikkhus, a certain son of a clansman out of faith goes forth from a household and becomes a homeless thinking I’m overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. He thinks there’s only a few who could declare the complete ending of this unpleasantness. He gone forth thus, putting on robes in the morning, takes bowl and robes and goes the alms round, in the village or hamlet controlled in body and speech, mindfulness not established and mental faculties not protected. In the village he sees a householder or the son of a householder partaking the five strands of sensual pleasures, possessed and provided with them. Then it occurs to him, when I was a householder, I too partook these five strands of sensual pleasures, possessed and provided. I have wealth in my clan, to enjoy these sensual pleasures. I could do merit, too. Then he gives up robes and becomes a layman. He gives up robes and becomes a layman out of fear for whirlpools, it is said. Bhikkhus, fear for whirlpool is a synonym for, the five strands of sensual pleasures.

Bhikkhus, what is the fear for alligators? Bhikkhus, a certain son of a clansman out of faith goes forth from a household. He becomes a homeless thinking I’m overcome by birth, decay, death, grief, lament, unpleasantness, displeasure and distress. There are only a few who could declare the complete ending of this unpleasantness. He gone forth thus, putting on robes in the morning, taking bowl and robes goes the alms round, in the village or hamlet controlled in body and speech, mindfulness not established and mental faculties not protected. In the village he sees a woman not well covered and dressed. Seeing her in that manner, greed assails his mind and with a mind assailed by greed he gives up robes and becomes a layman. He gives up robes and becomes a layman out of fear for alligators. Bhikkhus, fear for alligators is a synonym for women.

Bhikkhus, these are the four fears, that should be expected by a certain person who goes forth as a homeless, in this dispensation of the Discipline.

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

Cakkavattisihananda Sutta

The Lion’s Roar on the Turning of the Wheel

Thus Have I Heard:

Once the Lord was staying among the Magadhans at Matula. Then he said: ‘Monks!’

‘Lord,’ they replied, and the Lord said:

‘Monks, be islands unto yourselves, be a refuge unto yourselves with no other refuge. And how does a monk dwell on an island unto himself, as a refuge unto himself with no other refuge, with Dhamma as his island, with the Dhamma as his refuge, with no other refuge? Here, a monk abides contemplating body as body, ardent, clearly aware and mindful, having put aside hankering and fretting for the world, he abides contemplating feelings as feelings… mind as mind… mind-objects as mind-objects, ardent, clearly aware and mindful, having put aside hankering and fretting for the world.

Keep to your own preserves, monks, to your ancestral haunts. If you do so, then Mara will find no lodgement, no foothold. It is just by the building up of wholesome states that this merit increases.

Once, monks, there was a wheel turning monarch named Dalhanemi, a righteous monarch of the law, conqueror of the four quarters, who had established the security of his realm and was possessed of the seven treasures. These are: The Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Female Treasure, the Householder Treasure, and, as seventh, the Treasure of Advisors. He has more than a thousand sons who are heroes, of heroic stature, conquerors of the hostile army. He dwells having conquered this sea-girt land without stick or sword, by the law.

And, after many hundreds and thousands of years, King Dalhanemi said to a certain man: “My good man, whenever you see that the sacred wheel treasure has slipped from its position, report it to me.”

“Yes Sire,” the man replied. And after many hundreds and thousands of years the man saw that the sacred wheel treasure had slipped from its position. Seeing this, he reported the fact to the king. Then King Dalhanemi sent for his eldest son, the crown prince, and said: “My son, the sacred wheel treasure has slipped from its position. And I have heard say that when this happens to a wheel turning monarch he has not much longer to live. I have had my fill of human pleasures, now is the time to seek heavenly pleasures. You, my son, take over control of this Ocean Bounded Land I will shave off my hair and beard, don yellow robes, and go forth from the household life into homelessness.” And, having installed his eldest son in due form as king, King Dalhanemi shaved off his hair and beard, donned yellow robes, and went forth the household life into homelessness. And, seven days after the Royal Sage had gone forth, the sacred Wheel Treasure vanished.

Then a certain man came to the anointed Khattiya King and said, “Sire, you should know that the sacred Wheel Treasure has disappeared.” At this the king was grieved and felt sad. He went to the Royal Sage and told him the news. And the royal sage said to him, “My son, you should not grieve or feel sad at the disappearance of the wheel treasure. The Wheel Treasure is not an heirloom from your fathers. But now, my son, you must turn yourself into an Ariyan wheel turner. And then it may come about that, if you perform the duties of an Ariyan Wheel Turning Monarch, on the fast day of the fifteenth, when you have washed your head and gone up to the Verandah on top of your palace for the fast day, the sacred Wheel Treasure will appear to you, thousand spoked, complete with felloe, hub and all accessories.”

“But what, sire, is the duty of an Ariyan wheel turning monarch?”

“It is this, my son: Yourself depending on the Dhamma, honoring it, revering it, cherishing it, doing homage to it and venerating it, having the Dhamma as your badge and banner, acknowledging the Dhamma as your master, you should establish guard, ward and protection according to Dhamma for your own household, your troops, your nobles and vassals, for Brahmins and householders, town and country folk, ascetics and Brahmins, for beasts and birds. Let no crime prevail in your kingdom, and to those who are in need, give property. And whatever ascetics and Brahmins in your kingdom have renounced the life of sensual infatuation and are devoted to forbearance and gentleness, each one tamping himself, each one calming himself and each one striving for the end of craving, if from time to time they should come to you and consult you as to what is wholesome and what is unwholesome, what is blameworthy and what is blameless, what is to be followed and what is not to be followed, and what action will in the long run lead to harm and sorrow, and them to avoid evil and do what is good. That, my son, is the duty of an Ariyan Monarch.”

“Yes Sire,” Said the king, and he performed the duties of an Ariyan wheel-turning Monarch. Andas he did so, on the Fast Day of the fifteenth, when he had washed his head and gone up to the verandah on top of his palace for the fast day, the sacred wheel treasure appeared to him, thousand spoked, complete with felloe, hub, and all accessories. Then the King thought, “I have heard that when a duly anointed Khattiya King sees such a wheel on the fast day of the fifteenth, he will become a wheel turning monarch. May I become such a Monarch!”

Then, rising from his seat, covering one shoulder with his robe, the King took a gold vessel in his left hand, sprinkled the Wheel with his right hand, and said: “May the noble Wheel Treasure turn, may the noble Wheel Treasure conquer!” The Wheel Turned to the east, and the King followed it with his fourfold army. And in whatever country the Wheel stopped, the King took up residence with his fourfold army. And those who opposed him in the eastern region came and said: “Come, Your Majesty, Welcome! We are yours, Your Majesty. Rule us, your Majesty.” And the King said: “Do not take life. Do not take what is not given. Do not commit sexual misconduct. Do not tell lies. Do not drink strong drink. Be moderate in eating.” And those who had opposed him in the Eastern Region became his subjects.

Then the Wheel turned south, west, and north, each time resulting in like manner. Then the Wheel Treasure, having conquered the lands from sea to sea, returned to the royal capital and stopped before the King’s Palace as he was trying a case, as if to adorn the royal palace.

And a second wheel turning monarch did likewise, and a third, a fourth, a fifth, a sixth, and a seventh king also … told a man to see of the wheel had slipped from its position. And seven days after the Royal Sage had gone forth, the wheel disappeared.

Then a man came to the King and said: “Sire, you should know that the sacred wheel treasure has disappeared.”

At this the king was grieved and felt sad. But he did not go to the Royal Sage and ask him about the duties of a wheel turning monarch. Instead, he ruled the people according to his own ideas, and, being so rules, the people did not prosper so well as they had done under the previous kings who had performed the duties of a wheel turning monarch. Then the ministers, counselors, treasury officials, guards and doorkeepers, and the chanters of mantras came to the King and said: “Sire, as long as you rule the people according to your own ideas, and differently from the way they were ruled before under previous wheel turning monarchs, the people do not prosper so well. Sire, there are ministers…in your realm, including ourselves, who have persevered the knowledge of how a wheel turning king should rule. Ask us, Your Majesty, and we will tell you!”

Then the King ordered all the ministers and others to come together, and he consulted them. And they explained to him the duties of a wheel turning monarch. And having listen to them, the King established guard and protection, but he did not give property to the needy, and as a result poverty became rife. With the spread of poverty, a man took what was not given, thus committing what was called theft. They arrested him, and brought him before the king, saying: “Your Majesty, this man took what was not given, which we call theft.” The King said to him: “Is it true that you took what was not given – which is called theft?”

“It is, your Majesty.”

“Why?”

“Your Majesty, I have nothing to live on.”

Then the King gave the man some property, saying, “With this, my good man, you can keep yourself, support your mother and father, keep a wife and children, carry on a business and make gifts to ascetics and Brahmins, which will promote your spiritual welfare and lead to a happy rebirth with pleasant result in a heavenly sphere.”

“Very Good, Your Majesty.” Replied the man.

And exactly the same thing happened with another man.

Then people heard that the King was giving away property to those who took what was not given and they thought: “Suppose we were to do likewise!” and then another man took what was not given, and they brought him before the king. The King asked him why he had done this, and he replied: “Your Majesty, I have nothing to live on.” Then the King thought: “If I give property to everybody who takes what is not given, this theft will increase more and more. I had better make an end of him, finish him off once for all, and cut his head off.” So he commanded his men: ‘Bind this man’s arms tightly behind him with a strong rope, shave his head closely, and lead him to the rough sound of a drum through the streets and squares and out through the southern gate, and there finish by inflicting the capital penalty and cutting off his head!” And they did so.

Hearing about this, people thought: “Now let us get sharp swords made for us, and then we can take from anybody what is not given, which is called theft, we will make an end of them, finish them off once for all and cut off their heads.” So, having procured some sharp swords, they launched murderous assaults on villages, towns and cities, and went in for highway-robbery, killing their victims by cutting off their heads.

Thus, from not giving of property to the needy, poverty became rife, from the growth of poverty, the taking of what was not given increased, from the increase of theft, the use of weapons increased, from the increased use of weapons, the taking of life increased — and from the increase in the taking of life, people’s life span decreased, their beauty decreased, and as a result of this decrease of life-span and beauty, the children of those whose life span had been eighty thousand years lived only forty thousand.

And a man of the generation that lived for forty thousand years took what was not given. He was brought before the king, who asked him: “Is it true that you took what as not given ⁠– what is called theft?”

“No, your majesty.” He replied, thus telling a deliberate lie.

Thus, from the not giving of property to the needy,… the taking of life increased, and from the taking of life, lying increased, from the increase in lying, peoples life span decreased, their beauty decreased, and as a result the children of whose life span had been forty thousand years lived only twenty thousand.

And a man of the generation that lived for twenty thousand years took what was not given. Another man denounced him to the King saying, “Sire, such and such a man has taken what was not given.”

Thus, from the not giving property to the needy… the speaking evil of others increased, and in consequence, peoples life span decreased, their beauty decreased, and as a result the children of those whose life span had been twenty thousand years lived only for ten thousand.

And of the generation that lived for ten thousand years, some were beautiful, and some where ugly. And those who were ugly, being envious of those who were beautiful, committed adultery with others wives.

Thus from the not giving of property to the needy… sexual misconduct increased, and in consequence people’s life spans decreased, their beauty decreased, and as a result, the children of those whose life span had been ten thousand years lived only five thousand.

And among the generation whose life span was five thousand years, two things increased: Harsh speech and idle chatter, in consequence of which people’s life span decreased, their beauty decreased, and as a result, the children of those whose life span had been five thousand years live, some for two and a half thousand years, and some for only two thousand.

And among the generation whose life span was two and a half thousand years, covetousness and hatred increased, and in consequence people’s life span decreased, their beauty decreased, and as a result the children of those whose life span had been two and a half thousand years lived for only a thousand.

Among the generation of a thousand year life spans, false opinions increased, and as a result, their children lived for only five hundred. Among that generation three things increased: incest, excessive greed, and deviant practices…and as a result their children lived for only two hundred and fifty years, and some for only two hundred. Among those people, there was a lack of respect for parents, teachers, and sovereign and because of this their children’s beauty decreased, and their life span decreased to one hundred years.

Monks, there will come a time when the children of these people will have a life span of ten years, and with them girls will be marriageable at five years old. And with them, these flavors will disappear: ghee, butter, salt, sesame oil, molasses and salt. Among them, Kudrusa grain will be their chief food, just as rice an curry are today. And with them, the ten courses of moral conduct will completely disappear, and the ten courses of evil will prevail exceedingly: for those of the ten year life span, there will be no word for “moral,” so how can there be anyone who acts in a moral way? Those people who have no respect for their parents, for teachers, for sovereign. Will be ones who enjoy honor and prestige. Just as it is now the people who show respect for their parents, for teachers, for sovereign who are praised and honored, so will it be with people who do the opposite.

Among those of a ten year life span no account will be taken of mother or aunt, or of sister in law, or of teachers wife, or fathers wives and so on ⁠— all will be promiscuous in the world like sheep and goats, chickens and hogs, wolves and dogs. Among them, fierce enmity will prevail one for another, fierce hatred, fierce anger and thoughts of killing, mother against child and child against mother, father against child and likewise ⁠— brother against brother, brother against sister, just as a hunter feels against the beast he stalks.

And for those of a ten year life span, there will come to be a “sword interval” of seven days, during which they will mistake each other for wild beasts. Sharp swords will appear in their hands and, thinking, “There is an untamed beast!” they will take each others little lives with those swords. But there will be some beings who will think: “Let us not kill or be killed by anyone! Let us make for some grassy thickets or jungle hideaways, or clumps of trees, or for rough rivers, or for difficult mountains, and there live on roots and fruits of the forest.” And this they will do for seven days. Then, at the end of the seven days they will emerge from their hiding places and rejoice together of one accord, saying, “Good beings, I see that you are alive!” and then the thought will occur to those beings: “It is only because we became addicted to evil ways that we suffered this loss of our kindred, so now let us do good! What good can we do? Let us abstain from the taking of life, and, having undertaken this good thing, will practice it. And through having undertaken such wholesome things, they will increase in life span and beauty. And their children will live for twenty years, while they had only lived for ten.