At Sāvatthi. Now on that occasion the monk Kokālika was sick, in pain, and gravely ill. Then, when the night was ending, the independent brahma Tudu, of stunning beauty, lighting the entire Jeta’s garden, went to the monk Kokālika. Having gone, he stood in the air and said to the monk Kokālika: “Place confidence in Sāriputta and Moggallāna, Kokālika. Sāriputta and Moggallāna are well behaved.”

“Who are you, friend?”

“I am the independent brahma Tudu.”

“Didn’t the Blessed One declare you to be a non-returner, friend? Then why have you come back here? See what wrong deed you did.”

Brahma Tudu:

“When a fool takes birth, he has an axe inside his mouth with which the fool cuts himself when speaking harsh words.

“He who praises a person deserving criticism, or criticises a person deserving praise, collects lots of demerit with his mouth. Because of that evil deed, he will never find happiness.

“Insignificant is the unlucky throw at dice that brings the loss of all wealth, including oneself. Worse by far is this unlucky throw of giving rise to hatred toward Liberated Ones.

“The insulter of noble ones, having done evil with speech and mind goes to hell. There he has to suffer for a hundred thousand Nirabbudas and thirty-six more and five Abbudās.”

“Monks, the priests of the brahmins teach their followers a practice called udayatthagāmini. They instruct their followers saying, ‘Dear followers, you should wake up early in the morning and walk facing east. While walking, do not avoid a pit, a cliff, a pole, thorny ground, a dung pit, or a sewer. You should welcome death in the place that you fall. As a result, after death, you’ll be reborn in heaven.’

“Monks, but this walk taught by those priests is a foolish walk, a stupid walk. It doesn’t lead to detachment, dispassion, cessation, peace, true knowledge, enlightenment, or Nibbāna.

“Monks, but in the noble Dhamma taught by me, I teach my followers a practice called, ‘udayatthagāmini.’ This leads solely to detachment, dispassion, cessation, peace, true knowledge, enlightenment and Nibbāna.

“Monks, what is that udayatthagāmini practice? It’s when a noble disciple has unshakable confidence in the Buddha… the Dhamma… the Saṅgha… And he has virtue loved by the noble ones… leading to concentration. This is that udayatthagāmini practice which leads solely to detachment, dispassion, cessation, peace, true knowledge, enlightenment and Nibbāna.”

AN 1.296

“Monks, when one thing is developed and cultivated, it leads exclusively to disenchantment, dispassion, cessation, peace, insight, enlightenment, and Nibbana. What one thing? Recollection of the Buddha. This one thing, when developed and cultivated, leads exclusively to disenchantment, dispassion, cessation, peace, insight, enlightenment, and Nibbana.”

AN 1.297–305

“Monks, when one thing is developed and cultivated, it leads exclusively to disenchantment, dispassion, cessation, peace, insight, enlightenment, and Nibbana. What one thing? Recollection of the Dhamma … Recollection of the Saṅgha … Recollection of one’s virtue … Recollection of one’s generosity … Recollection of the deities … Mindfulness of breathing … Mindfulness of death … Mindfulness of the body … Recollection of inner peace due to the absence of taints. This one thing, when developed and cultivated, leads exclusively to disenchantment, dispassion, cessation, peace, insight, enlightenment, and Nibbana.”

AN 1.306

“Monks, I do not see a single thing that gives rise to unwholesome qualities like wrong view. Also, I do not see a single thing, when unwholesome qualities have arisen, makes them increase and grow, like wrong view. When you have wrong view, unwholesome qualities arise and once arisen, they grow.”

AN 1.307

“Monks, I do not see a single thing that gives rise to wholesome qualities like right view. Also, I do not see a single thing, when wholesome qualities have arisen, that makes them increase and grow, like right view. When you have right view, unarisen wholesome qualities arise and unwholesome qualities decline.”

AN 1.308

“Monks, I do not see a single thing that gives rise to unwholesome qualities, or makes wholesome qualities decline like wrong view. When you have wrong view, unwholesome qualities arise and wholesome qualities decline.”

AN 1.309

“Monks, I do not see a single thing that gives rise to wholesome qualities, or makes unwholesome qualities decline, like right view. When you have right view, wholesome qualities arise and unwholesome qualities decline.”

AN 1.310

“Monks, I do not see a single thing that gives rise to wrong view like unwise attention. Also, I do not see a single thing, once wrong view has arisen, makes it grow, like unwise attention. When you attend unwisely, wrong view arises, and once arisen, it grows.”

AN 1.311

“Monks, I do not see a single thing that gives rise to right view like wise attention. Also, I do not see a single thing, once right view has arisen, makes it grow, like wise attention. When you attend wisely, right view arises, and once arisen, it grows.”

AN 1.312

“Monks, I do not see a single thing that causes beings to be reborn after death, in a miserable, painful, lower world—such as hell—like wrong view. It is because they have wrong view that beings, after death, are reborn in a miserable, painful, lower world, such as hell.”

AN 1.313

“Monks, I do not see a single thing that causes beings to be reborn after death, in a happy place such as a heavenly world, like right view. It is because they have right view that beings, after death, are reborn in a happy place such as a heavenly world.”

AN 1.314

“Monks, when an individual has wrong view, whatever bodily, verbal, or mental deeds he does in line with that wrong view, whatever intention, aim, wish, and choice he has, all of them lead to what is unlikable, undesirable, disagreeable, harmful, and to suffering. Why is that? Because his view is evil. Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acidic, and unpleasant taste. Why is that? Because those seeds are bitter. In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds he does in line with that wrong view, whatever intention, aim, wish, and choice he has, all of them lead to what is unlikable, undesirable, disagreeable, harmful, and to suffering. Why is that? Because his view is evil.”

AN 1.315

“Monks, when an individual has right view, whatever bodily, verbal, or mental deeds he does in line with that right view, whatever intention, aim, wish, and choice he has, all of them lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because his view is right. Suppose a seed of sugar cane, fine rice, or grape was planted in the moist earth. Whatever nutrients it takes up from the earth and water, would lead to its sweet, pleasant, and delicious taste. Why is that? Because those seeds are not bitter. In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds he does in line with that right view, whatever intention, aim, wish, and choice he has, all of them lead to what is likable, desirable, agreeable, beneficial, and pleasant. Why is that? Because his view is right.”

AN 1.316

“Monks, a person is born in the world for harm, pain, and suffering of gods and humans. Which person? Someone with wrong view, whose vision of life is wrong. He draws many people away from the true teaching and establishes them in false teachings. This is the person who is born in the world for the harm, pain, and suffering of gods and humans.”

AN 1.317

“Monks, a person is born in the world for the benefit, welfare and happiness of gods and humans. Which person? Someone with right view, whose vision of life is right. He draws many people away from false teachings and establishes them in the true teaching. This is the person who is born in the world for the benefit, welfare, and happiness of gods and humans.”

AN 1.318

“Monks, I do not see a single thing that is as blameworthy as wrong view. Wrong view is the most blameworthy thing of all.”

AN 1.319

“Monks, I do not see a single other person who acts for the harm, pain and suffering of gods and humans like that silly man, Makkhali. Just as a trap set at the mouth of a river would bring harm, suffering, calamity, and disaster for many fish, so too, that silly man, Makkhali, is a trap for humans. He has arisen in the world for the harm, suffering, calamity, and disaster of many beings.”

AN 1.320

“Monks, the person who trains in a poorly explained teaching and also encourages someone to train in it, both make a lot of bad karma. Why is that? Because the teaching is poorly explained.”

AN 1.321

“Monks, the person who trains in a well explained teaching and also encourages someone to train in it, both make a lot of good karma. Why is that? Because the teaching is well explained.”

AN 1.322

“Monks, in a poorly-explained teaching and training, the donor should know the limit of giving, not the receiver. Why is that? Because the teaching is poorly explained.”

AN 1.323

“Monks, in a well-explained teaching and training, the receiver should know the limit of accepting, not the donor. Why is that? Because the teaching is well explained.”

AN 1.324

“Monks, in a poorly-explained teaching and training, an energetic person lives in suffering. Why is that? Because the teaching is poorly explained.”

AN 1.325

“Monks, in a well-explained teaching and training, a lazy person lives in suffering. Why is that? Because the teaching is well explained.”

AN 1.326

“Monks, in a poorly-explained teaching and training, a lazy person lives happily. Why is that? Because the teaching is poorly explained.”

AN 1.327

“Monks, in a well-explained teaching and training, an energetic person lives happily. Why is that? Because the teaching is well explained.”

AN 1.328

“Monks, just as even a tiny bit of excrement still stinks, so too, I don’t praise even a tiny bit of repeated existence, not even as long as a finger snap.”

AN 1.329–332

“Monks, just as even a tiny bit of urine, spit, pus, or blood still stinks, so too, I don’t praise even a tiny bit of repeated existence, not even as long as a finger snap.”

AN 1.333

“Monks, just as in India where the delightful parks, woods, meadows, and lotus ponds are few, while the hilly grounds, inaccessible lands, stumps and thorns, and rugged mountains are many; so too, the beings born on land are few, while those other beings born in water are many.

AN 1.334

… so too, the beings reborn as humans are few, while those other beings not reborn as humans are many. … so too, the beings reborn in the middle country1 are few, while those reborn in the faraway lands2, among dumb, uncultured people, are many.

AN 1.335

… so too, the beings who are wise, bright, clever, and able to distinguish what is well said3 from what is poorly said 4 are few, while the beings who are witless, dull, stupid, and unable to distinguish what is well said from what is poorly said are many.

AN 1.336

… so too, the beings who have the noble eye of wisdom are few, while those who are ignorant and confused are many.

AN 1.337

… so too, the beings who get to see a Fully Enlightened Buddha are few, while those who don’t get to see a Fully Enlightened Buddha are many.

AN 1.338

… so too, the beings who get to hear the teaching and training proclaimed by a Fully Enlightened Buddha are few, while those other beings who don’t get to hear the teaching and training proclaimed by a Fully Enlightened Buddha are many.

AN 1.339

… so too, the beings who remember the Dhamma teachings they hear are few, while those who don’t remember the Dhamma teachings they hear are many.

AN 1.340

… so too, the beings who examine the meaning of the Dhamma teachings they have memorized are few, while those who don’t examine the meaning of the Dhamma teachings they have memorized are many.

AN 1.341

… so too, the beings who understand the meaning and the teaching of the Dhamma and practice accordingly are few, while those who understand the meaning and the teaching of the Dhamma but don’t practice accordingly are many.

AN 1.342

… so too, the beings who witness problems of life and think seriously about a way out are few, while those who don’t think seriously about a way out are many.

AN 1.343

… so too, the beings after thinking seriously about the meaning of life, strive effectively to find the true meaning of life are few, while those who, even though touched by the problems of life, don’t strive a way out effectively are many.

AN 1.344

… so too, the beings who gain concentration, gain a unification of mind, aiming for Nibbana are few, while those who don’t gain concentration, don’t gain a unification of mind, aiming for Nibbana are many.

AN 1.345

… so too, the people who receive the best food and flavors are few, while those who don’t get the best food and flavors, but receive by begging are many.

AN 1.346

… so too, the beings who get to experience the meaning of the Dhamma, the teachings of the Dhamma, and the peace of Nibbana are few, while the beings who don’t get to experience the meaning of the Dhamma, the teachings of the Dhamma, and the peace of Nibbana are many. So you should train like this: ‘We will get to experience the meaning of Dhamma, the teaching of Dhamma, and the peace of Nibbana.’ That’s how you should train.”

AN 1.347–349

“Monks, just as in India where the delightful parks, woods, meadows, and lotus ponds are few, while the hilly grounds, inaccessible lands, stumps and thorns, and rugged mountains are many; so too, those humans who die and are reborn as humans are few, while those other humans who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.350–352

“… the humans who die and are reborn as gods are few, while those other humans who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.353–355

“… the gods who die and are reborn as gods are few, while those other gods who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.356–358

“… the gods who die and are reborn as humans are few, while those other gods who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.359–361

“… the hell beings who die and are reborn as humans are few, while those other hell beings who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.362–364

“… the hell beings who die and are reborn as gods are few, while those other hell beings who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.365–367

“… the animals who die and are reborn as humans are few, while those other animals who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.368–370

“… the animals who die and are reborn as gods are few, while those other animals who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.371–373

“… the ghosts who die and are reborn as humans are few, while those other ghosts who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

AN 1.374–377

“… the ghosts who die and are reborn as gods are few, while the others ghosts who die and are reborn in hell, or in the animal world, or in the ghost world are many.”

A group of merchants sees a ghost and questions him.

Merchant:

You are naked and very ugly, your veins are popping out. You thin person, with your ribs sticking out, who are you?

Dhanapāla (Ghost):

I am a ghost, sir. I am suffering in the world of Yama. I have done an evil deed as a human and have been reborn in the world of ghosts.

Merchant:

Now what evil deed have you done by body, speech, or mind for you to have been born in the world of ghosts?

Dhanapāla:

I was a wealthy merchant named Dhanapāla who lived in the city of Erakaccha, one of the Dasannās people. I possessed eighty cartloads of gold, and many others of pearls and precious stones.

Even though I was very rich, I did not give anything to anybody at all. I used to close the doors of my house when I was eating fearing that beggars would come to me. I was rude, greedy, and insulted others. I did not believe in the Supreme Buddha.

I often tried to get in the way of people when they were giving alms by saying, “There is no result from giving. Nothing good comes from following precepts.” I destroyed lotus ponds, water pots, gardens, and bridges that were meant for the public.

The only deeds I did were evil ones. After my death, I was reborn in the world of ghosts, suffering from hunger and thirst. It has been forty five years since I left the human world. I do not remember ever having eaten food or having drunk water. This is the result of being greedy.

In the past, I was very foolish. I did not give anything even though I was rich, even though there were many opportunities to give. I did not collect merits for the protection of my future lives. Now I regret my previous evil actions.

Four months from now, I will die and fall to the very scary and terrible hell. That hell has four corners and four doors. It is divided into sections, surrounded by an iron wall and covered by an iron roof. Its iron floor is glowing with heat. Flames cover the area for hundreds of miles. I will experience pain there for a very long time as the result of my evil deeds. Because of this I am very sad.

Therefore, I warn all of you, do not commit evil deeds either openly or in secret, because you cannot escape their results, even if you fly up and run away.

Be respectful to your mother, father, elders in the family, as well as monks and ascetics. In this way, you will be reborn in heaven.

There was a kingdom called Surattha which had a king named Pingalaka. One day, the king went to help King Moriya. Once he was done, King Pingalaka headed back home in the middle of the day. At that time the weather was very hot. Suddenly a path appeared, created by ghosts. The king saw that beautiful path. Unaware of the ghosts who created that path, he addressed the driver,

King:

Driver, that road is beautiful, safe, and peaceful. Please go and follow that road, it will lead us back to Surattha faster.

The king along with his army entered the path and followed it for a while. All of a sudden, one of the soldiers let out a terrifying scream,

Soldier:

Great King, we have taken the wrong path which is scary and hair-raising! We can see the road ahead, but there is no road behind us. I think we have come to an area where ghosts live. The smell of ghosts is thick, and frightful screams can be heard.

The king was afraid and said to the driver in a terrified voice,

King:

Driver, we have taken a wrong path which is scary and hair-raising. We can see the road ahead, but there is no road behind us. I think we have come to an area where ghosts live. The smell of ghosts is thick, and frightful screams can be heard.

Suddenly, the king climbed up on the back of his elephant and looked carefully at the surrounding. He saw a huge banyan tree that provided lots of shade. It looked very beautiful, like a blue cloud.

King:

Driver, look at that! What is that huge thing that looks like a blue cloud?

Driver:

Great King, it is a banyan tree with lots of shade.

The king approached the huge banyan tree and climbed down off his elephant. He and his ministers went to the tree and sat down in the shade. There was a pot filled with water and some sweet oil cakes. Suddenly, a being wearing beautiful jewelry like a god appeared in front of the king and said,

Ghost:

Welcome great King. Your arrival is a blessing. Please drink this water and eat these cakes.

The king with his ministers ate the oil cakes and drank the water. He then questioned the person,

King:

Are you a god, a heavenly musician, or Sakka, leader of the gods? Please tell us who you are.

Ghost:

Great King, I am not a god or a heavenly musician or Sakka, leader of the gods. I am a ghost. I came here from the state of Surattha.

King:

When you were in the human world, what kind of good deeds did you do? How did you gain this divine power?

Ghost:

Listen to me, great King, ministers, and soldiers. I was an evil person from the state of Surattha. I held wrong view, behaved badly, and was very greedy. I insulted others. I stopped people from doing good deeds. I did not let others practice generosity. I held the following wrong views:

• There is no result of giving.
• There is no result of following precepts.
• There are no people called teachers in this world.
• It is impossible for an untamed person to help others.
• All beings are equal.
• There is no point in respecting elders.
• Nothing can be achieved by making effort.
• There is no need to develop energy.
• No one can be purified through good deeds.
• Beings experience happiness and suffering due only to natural law.
• One’s mother is not a special person. There is no need to be grateful and respect her.
• One’s father is not a special person. There is no need to be grateful and respect him.
• There is no such thing as a brother and sister.
• There is no rebirth after death.
• Supporting and helping others and collecting merits do not give result.
• If someone beheads another, it does not count as killing. It is only putting a sword through the parts of a body.
• The soul of life can never be destroyed. It is like a ball that is five hundred kilometers high. Just like a ball of thread unwinds itself when thrown, it will only keep rolling as long as there is thread. This life is also like that.
• Just like somebody goes from one village to another or from one house to another, this soul goes from one body to another.
• Regardless of whether one is wise or a fool, everyone has to wander in this samsara for eighty-four hundred thousand great eons. Only then would one end this great suffering. It is like the happiness and suffering of beings has been measured from a bucket. There is a limit of how much suffering and happiness a being can receive.

Only realized people understand these things, everyone else is deluded. I held such wrong views in the past. I was so deluded and covered by ignorance. I committed evil deeds, was very greedy, and insulted others.

Six months from now, I will die and fall to the fearful and terrible hell. That hell has four corners, four doors, and is divided into sections. It is encircled by an iron wall with a roof of iron above. It is covered by burning flames for hundreds of miles.

Great King, the complete lifespan of beings in that hell is one trillion (1,000,000,000,000) years. Once they have suffered one hundred thousand years, suddenly they hear a strange sound. This is how they know they have suffered for one hundred thousand years. People who held wrong views, committed evil deeds, and insulted noble ones are boiled in hell for one trillion years. I am destined to suffer in that hell.

That is why I am extremely sorrowful.

Great King—the one who overcomes his enemies and develops his kingdom—may my blessings be with you. Please listen to me great King. My daughter’s name is Uttara, she is still in the human world. She protects the five precepts throughout her life and observes eight precepts four times a month. She is not greedy, but instead very generous. She offers alms and leads a very restrained life. She is very humble towards others and always uses pleasant words. Like this she does lots of meritorious deeds.

Most importantly, she is a lay disciple of the Sakyan sage, the glorious Gautama Supreme Buddha.

Just now a virtuous monk, mindful, with his eyes looking down approached the village where she lives. That monk was going from house to house begging for food. Great King, I am very fortunate that my daughter saw that monk. She offered some water and a sweet oil cake to the monk and dedicated the merit to me saying, “Bhante, my father has passed away. May he receive this merit.” At that very moment, I received the result of that merit. Now I enjoy wonderful things here, just like Vessavana, the king of gods.

Great and powerful King, listen to me. In this world with its gods, the greatest being is the Supreme Buddha. You, along with your wife and children, should go for refuge to the Supreme Buddha. The Noble Eightfold Path is the only way leading to Nibbana, the end of suffering. You should go for refuge to the Dhamma. The community of monks is very virtuous, well concentrated, and wise. They are the disciples of the Buddha. The Sangha consists of eight individuals and four pairs of persons. Go for refuge to that Sangha.

Abstain from killing beings right now, stop stealing, do not take intoxicating drinks and drugs, do not tell lies, and be satisfied with your own wife.

King:

Yes, I will take refuge in the Buddha, Dhamma, and Sangha right now, and place confidence in the Triple Gem. I will stop killing beings right now, I will stop stealing, I will not take intoxicating drinks and drugs, I will not tell lies, and I will be satisfied with my own wife.

Just as hay is carried away by strong wind and grass is carried away by the current of a stream, I vomit up my wrong views right away. I have true confidence in the teachings of the Buddha.

Saying this, the king stopped doing bad deeds. He worshipped the Supreme Buddha, got on to his carriage, and headed east towards his kingdom.

920. Flowers have blossomed throughout the forest where there was a monk with a still mind. While he was meditating in seclusion, this thought came to him:

921. The behaviour of the monks at present is different from when the protector of the world, the best of men, the Buddha, was alive.

922. Those days monks used robes as a protection from the wind, as a covering for their private parts, and to be content with whatever was available.

923. In the past, no matter what kind of food they were given, whether it was delicious or bad, little or much, monks were not greedy and did not cling to it, they ate alms just to stay alive.

924. In the past, when they were sick, rather than searching for medicine they worked hard for the abandonment of taints.

925. In forests, at the foot of trees, near waterfalls, and in caves, devoting themselves to seclusion, in the past, monks lived making seclusion their aim.

926. Those monks were obedient. They were easy to support. They were gentle. They had unstubborn minds. They weren’t involved in disputes. Their words were not scattered. They lived very meaningful lives thinking about their goal.

927. Therefore, their stride, eating, and association were pleasing. Their postures were smooth, like a stream of oil.

928. Those noble disciples practiced Jhānas, removed completely all taints and were very compassionate. Now those enlightened ones have attained final extinguishing at passing away. Now there are few such noble monks.

929. If the development of wholesome qualities and path for gaining wisdom are abandoned, this perfect path of the Buddha will disappear from the world.

930. At a time when evil things and defilements have taken over, even if one practices a secluded life, one will gain only a learning of the Dhamma.

931. Those increasing defilements will eat up all humans. As a result, nothing else will happen but those defilements will sport with people. It is something like a group of crazy people who live with demons.

932. Defilements will overcome those people. Then they will run here and there searching for objects of sensual pleasures. It will seem like a squad of soldiers who just received commands.

933. Then, true Dhamma will be abandoned. They will start quarreling with each other. They will follow after wrong views thinking that they are important.

934. Even though they become monks having given up wealth, wives and sons, they will do things that shouldn’t be done even just for the sake of food.

935. Then, they will eat food until they are overfull and sleep lying on their backs. After they have woken up, they will waste their time by talking about gossip that was condemned by the great teacher.

936. Their minds won’t be internally calm. They will eagerly learn unnecessary things. The Supreme Dhamma leading to the development of monkhood will be abandoned.

937. They will delight in getting things from people. So with the intention of getting more things in return, they will give lay people clay, oil, powder, water, seats and food.

938. They will also give tooth cleaners, fruits, flowers, deserts, mangos and myrobalans. Eventually, they will even give food that they get on alms round.

939. After that, those monks will start giving medicine to people like doctors. They will spend life like ordinary lay people. They will decorate their bodies like prostitutes. They will collect luxurious items like a king.

940. They will cheat others by telling lies. Living a cunning life, they will use other people’s things unrighteously.

941. They will promote unallowable things as allowable. Aiming at luxurious lives, they will cheat people and get things for their own benefit.

942. They will receive special treatment from lay people, not righteously, but pretending that it is a meritorious project. They will teach the Dhamma to others not to explain the meaning but to gain things in return.

943. In reality, they don’t belong to the Noble Sangha but they will quarrel to get things that are offered to the real Noble Sangha. They indeed live on others’ gains. They are not ashamed of their wrong living. They are shameless.

944. Not following the true monkhood, some fake monks will shave their heads well and wear double robes. Being intoxicated by gains and special care, they will desire to get respect from others.

945. As a result, the Dhamma path will crumble. Noble disciples who achieved Jhānas and Dhamma realization won’t be found anymore. Achieving and protecting noble qualities such as Jhānas and higher knowledges is not easy.

946. One should walk very carefully on thorny ground. In the same way, a sage should go in a village establishing strong mindfulness.

947. Therefore, one should remember the lives of the enlightened ones who lived in the past. One should recollect how they lived. At least in the final stage of one’s life, if one follows the Noble Path, he can attain Nibbāna.

948. After speaking these verses, that liberated monk, who removed completely rebirth—the true Seer, the true Brāhmin who developed spiritual faculties—attained final extinguishing at passing away in the Sāla forest.

These verses were said by Arahant Pārāsariya.

949. There was an ascetic called Paṇḍaragotta. He saw many monks who were pleasing to see. Their senses were very calm. They had developed minds. The Ascetic Paṇḍaragotta asked the Arahant Phussa about them.

950. [Paṇḍaragotta:] Please answer my question. What are the desires going to be for the monks in the future? What would be their goal? What would be their attitude?

951. [Phussa Bhante:] Ascetic Paṇḍara, then listen to me. I will tell you what is going to happen in the future. Memorize it well.

952. In the future, the monks will often get angry and will be full of hatred. They will take revenge and destroy others’ good qualities. Swollen with conceit, they will boast about qualities that are not present in themselves. They will envy others and argue with them.

953. With a conceited mind, they will mistakenly think that they know the deep Dhamma. They will just brag. But in reality they have no idea about the Dhamma. They are fickle. They won’t have any respect towards the Supreme Dhamma nor will they have any respect towards each other.

954. Like this, many dangers will appear in the future world. These people will defile the well taught Supreme Dhamma with various wrong views.

955. In the future these monks will be powerful. They will be the leaders of the community of monks. But they will be devoid of virtuous qualities. They will be incompetent in the Dhamma. The truth is that they won’t know the teaching of the Buddha but will only just talk.

956. In the community of the monks there will be monks with good qualities who have a good understanding of the Dhamma and who fear to do wrong. But those virtuous monks will not stand out and will be powerless.

957. What will those evil monks devoid of wisdom do? They will accept silver and gold, fields, properties, goats and sheep, and male and female servants.

958. They won’t have any wisdom, virtue or stillness of mind. Being conceited they will just boast. They will wander about like animals looking for quarrels to pick.

959. Wearing blue robes, monks in the future will lead conceited, deceitful, and stubborn lives. Living playfully, they will pretend to be noble ones.

960. In the future monks will wear white robes too. They will slick their hair back with oil. They will travel on roads, eyes painted with makeup.

961. They will desire the white robe and will dislike the dyed robes known as the Banner of the enlightened ones, the robes that were worn and praised by liberated ones.

962. They will be desirers of gain. They will be lazy and devoid of energy. They will give up living in faraway forests and meditating in secluded places. Instead they will stay close to villages.

963. They will live by wrong livelihood. Without training their students for a restrained life, while obtaining gains, they will train their pupils for a lifestyle dedicated to gaining things.

964. Those monks who won’t obtain gains, honor, fame and praise will be forgotten without having any recognition. Even though there will be some virtuous and wise monks, without having any gains, no one will associate with them.

965. The Noble monk’s banner is the robe which is dyed by the stain of the bark of the black banyan tree. But future monks will despise that robe and wear white clothes, the symbol of other religious people.

966. Once they have no reverence for the dyed robe, they will also give up the reflection on using the robe.

967. Having got hit with a poisoned spear, even though that elephant king Chaddanta was feeling terrible, unbearable pain, he respected this sacred dyed robe.

968. That day the elephant king Chaddanta, seeing the dyed robe, the banner of liberated ones, immediately said these meaningful verses:

969. Even though a person who hasn’t completely removed defilements and is devoid of sense restraint and truth wears a dyed robe, surely he doesn’t deserve that robe.

970. If a monk who has completely removed defilements, is virtuous, still minded, with self-restraint and truth, and wears a dyed robe, indeed he is the one who deserves this robe.

971. Devoid of virtue, foolish, acting impulsively, with a confused mind, and without wholesome qualities, such a person does not deserve this dyed robe.

972. But the one who is virtuous, desireless, still minded and with pure intentions deserves this dyed robe.

973. If one is stubborn, swollen with conceit, devoid of any knowledge and virtue, he truly deserves white clothes. What good will the dyed robe do for him?

974. In the future both monks and nuns will live with corrupt and disrespectful minds. They will insult even the enlightened ones whose minds are unshaken and full of loving kindness.

975. Even though virtuous monks will try to train those foolish people who are devoid of virtue and wisdom, unrestrained, and who act emotionally, they will still be ignored.

976. That is how they will live, without respecting each other or their teachers, as a disobedient horse to its rider.

977. When the period of disciplined monks and nuns comes to an end, these behaviours will appear in the future.

978. Before this very fearful future comes, be obedient to the Dhamma and have soft and unconceited hearts. Live respecting others!

979. Develop a mind of loving kindness and live a compassionate life. Restrained with virtue, putting forth energy, and giving top priority to the Dhamma practice, live with strong effort!

980. Negligence in regard to the Dhamma should be seen as a fearful thing. Diligence in the practice should be seen as a safe land. Develop the Noble Eightfold Path wishing to attain the deathless Nibbāna!

These verses were said by Arahant Phussa.