Seeing many ascetics who were serene, well-developed in mind (bhāvitatta), and well-restrained (susaṃvuta), the sage of the Paṇḍara lineage asked the elder named Phussa: “What desires, intentions, and conduct will people have in the future? Being asked, please tell me this.”
Phussa replied: “Listen to my words, O sage Paṇḍara. Pay careful attention. I shall tell you about the future. In times to come, many will be angry (kodhana), resentful (upanāhī), disparaging (makkhī), stubborn (thambhī), deceitful (saṭha), restless, and attached to many different doctrines. They will imagine that they understand the Dhamma, though the Dhamma is deep and difficult to reach. They will be shallow, lacking reverence for the Dhamma, and disrespectful toward one another.”
“In the future, many dangers will arise in the world. Foolish people of bad understanding will corrupt this well-taught Dhamma (sudesita dhamma). Even those lacking virtue will speak boldly in the Saṅgha. The noisy and unlearned will become powerful. But those who possess virtue and speak according to the true meaning will become weak in influence, modest, and without support.”
“In the future, foolish monks will accept silver and gold (rajata, jātarūpa), fields, land, goats and sheep, male and female servants. Fools full of fault-finding perception (ujjhānasaññino), unstable in virtue, proud and quarrelsome, will wander about delighting in disputes.”
“They will be restless, wearing blue robes, hypocritical, stiff, talkative, and showy, walking around as though they were noble ones (ariya). With oiled hair, fickle behavior, and eyes decorated with collyrium, they will walk through the streets wearing white or decorated clothing.”
“They will despise the saffron robe (kāsāva), the banner of arahants (arahaddhaja), which is not disgusting to the liberated ones. Being attached to white garments, they will look down on the kāsāva. They will desire gain (lābha), be lazy, weak in energy, tired of forest dwellings, and prefer to live near villages.”
“Those who obtain gain through wrong livelihood (micchājīva) will be followed by the unrestrained. Those who do not receive gain will not be honored, even if they are gentle, wise, and virtuous. People will not associate with them.”
“Some will criticize their own banner, the dyed robe, and will wear the white banner of sectarians (titthiya). At that time they will have no respect for the kāsāva, and monks will lack wise reflection (paṭisaṅkhā) concerning the robe.”
“Though overwhelmed by pain, pierced by the arrow, and afflicted with suffering, the great elephant’s reflection was exceedingly profound and inconceivable.”
“For at that time, when Chaddanta saw the well-dyed saffron robe, the banner of the Arahants, the elephant immediately uttered verses filled with meaning and benefit.”
“One who is not free from inner stain (anikkasāva) but wears the kāsāva robe, lacking self-control (dama) and truthfulness (sacca), is not worthy of the kāsāva. But one who has vomited out inner stain (vantakasāva), is well established in virtue, and possesses self-control and truthfulness, is truly worthy of the kāsāva.”
“One whose virtue is ruined, who is foolish, openly sensual, mentally confused, and without purity is not worthy of the kāsāva. But one endowed with virtue, free from lust, concentrated, and pure in intention is truly worthy of the kāsāva.”
“A restless, proud fool who has no virtue deserves white clothing. What use is the kāsāva to him?”
“In the future, corrupt-minded and disrespectful bhikkhus and bhikkhunīs will criticize and suppress those who are gentle and full of loving-kindness. Even when instructed by elders about wearing the robe properly, foolish and sensual people will not listen. Trained in this bad way, they will become disrespectful toward one another and will not heed their preceptors, like an untamed horse ignoring the charioteer.”
“This will be the practice of bhikkhus and bhikkhunīs in the future, when the final period arrives.”
“Before this great future danger arrives, become easy to admonish (subbaca), gentle (sakhila), and respectful toward one another. Be loving in mind (mettacitta), compassionate (kāruṇika), restrained in virtue (sīlesu saṃvuta), energetic, resolute, and always firm in effort.”
“Seeing negligence (pamāda) as danger and heedfulness (appamāda) as safety, develop the Noble Eightfold Path (aṭṭhaṅgika magga) and touch the Deathless State (amata pada).”
Commentary on the Verses of Phussa Thera
“Pāsādike bahū disvā…” — The Elder Phussa
In the chapter of thirty verses (Tiṃsanipāta), the verses beginning with “Pāsādike bahū disvā…” belong to the Venerable Phussa Thera.
What was his origin story?
Like many great disciples, in the time of previous Buddhas he accumulated wholesome kamma (kusala) that served as a supporting condition for liberation (vivaṭṭūpanissaya). Wandering through devas and humans, he was eventually reborn during the dispensation of our Buddha as the son of a regional king (maṇḍalikarājā). He was named Phussa.
When he came of age, he mastered all the arts and skills that a noble prince should learn.
However, because he possessed strong spiritual supporting conditions (upanissaya), his mind did not cling to sensual pleasures (kāmesu alaggacitto). After hearing the Dhamma from a great elder, faith arose in him. He went forth into homelessness, received a meditation subject suitable to his character, and devoted himself to meditation.
Developing the jhānas and then establishing insight (vipassanā) based upon those jhānas, he soon attained the six higher knowledges (chaḷabhiññā).
The Question of the Ascetic Paṇḍaragotta
One day an ascetic named Paṇḍaragotta listened to Dhamma from Phussa Thera.
While sitting there, he saw many monks who:
- were accomplished in virtue and conduct (sīlācārasampanna),
- had well-restrained faculties (susaṃvutindriya),
- had cultivated body and mind (bhāvitakāya, bhāvitacitta).
Seeing them, faith arose in him.
He thought:
“How wonderful it would be if this practice remained in the world for a long time.”
Then he asked:
“Venerable sir, how will the conduct of monks be in the future?”
To explain this event, the compilers of the texts first placed the verse:
“Seeing many inspiring monks,
developed and well restrained,
the ascetic Paṇḍaragotta
asked the one called Phussa.”
Explanation of the Words
Pāsādike
“Pleasant, inspiring, worthy of confidence.”
That is, worthy of inspiring faith because of their practice.
Bahū
“Many.”
A large number of monks.
Bhāvitatte
“Those whose minds were developed.”
That is, developed through both serenity (samatha) and insight (vipassanā).
Susaṃvute
“Well restrained.”
Those whose sense faculties were carefully guarded.
Isi
“Ascetic.”
Referring to the forest ascetic Paṇḍaragotta.
Paṇḍarasagotto
He was born in the lineage of an ascetic named Paṇḍara, therefore he was said to belong to the same clan (gotta).
Phussasavhayaṃ
“The one called Phussa.”
The monk whose name was Phussa.
The Ascetic’s Question
“Kiṃ chandā kimadhippāyā…”
The ascetic asks:
“What kinds of desires, intentions, and modes of conduct will monks possess in future times?”
The commentary explains:
Kiṃ chandā?
“What kind of aspirations will they have?”
Will they incline toward low things?
Or toward noble things?
Kimadhippāyā?
“What kind of intentions and dispositions will they possess?”
Will they incline toward defilement (saṃkilesa)?
Or toward purification (vodāna)?
Another explanation:
Chanda
Means the desire to do something (kattukamyatā).
Thus:
“What sort of things will they wish to do?”
Adhippāya
Simply means their underlying intention or disposition (ajjhāsaya).
Kimākappā?
“What kind of outward conduct will they have?”
The commentary explains that ākappa refers to:
- deportment,
- dress,
- behavior,
- observance of duties,
- proper and improper conduct.
Bhavissare
Means:
“Will be.”
Taṃ me akkhāhi
“Tell me that.”
The ascetic is asking:
“Please explain to me the future differences in the desires, intentions, and conduct of monks.”
Phussa Thera’s Reply
Before describing the future, the elder first encourages careful listening:
"Listen to my words, O ascetic Paṇḍara.
Pay close attention.
I shall explain the future."
The commentary explains:
Because the teaching concerns future events and brings about spiritual urgency (saṃvega), it should be heard carefully and respectfully.
Then, using knowledge of the future (anāgataṃsa-ñāṇa), Phussa Thera saw the future conduct of monks and nuns exactly as it would occur and described it.
The verses beginning:
“They will be angry and resentful…”
and ending:
“Develop the Noble Eightfold Path and realize the Deathless”
are his prophetic description of the future decline of discipline and his exhortation to practice heedfulness (appamāda).
Verse 952
Kodhanā upanāhī ca…
“In the future there will be many who are angry, resentful, envious, stubborn, deceitful, jealous, and attached to various doctrines.”
Commentary:
- Kodhanā = habitually angry.
- Upanāhī = holding grudges and resentment.
- Anger that arises once is called kodha.
- Anger that is repeatedly remembered and nurtured is called upanāha.
- Makkhī = one who conceals or denies the virtues of others.
- Thambhī = arrogant and stiff through conceit.
- Saṭhā = deceitful, pretending to possess qualities they do not possess.
- Issukī = jealous of the success and prosperity of others.
- Nānāvādā = holding mutually conflicting views and causing disputes.
Verse 953
Aññātamānino dhamme gambhīre…
“They will imagine they understand profound Dhammas which they do not understand.”
Commentary:
They will think:
“I know it. I have seen it.”
even when they have not understood the deep Dhamma.
Tīragocarā means they remain only on the near shore, never reaching the far shore of realization.
Lahukā = frivolous, unstable.
Agarū dhamme = lacking reverence for the Dhamma.
Aññamaññamagāravā = lacking respect for one another and for fellow monastics.
Verse 954
Sudesitaṃ imaṃ dhammaṃ kilesissanti dummatī
“Foolish people will corrupt this well-taught Dhamma.”
The commentary explains:
They will distort the teaching by saying things such as:
“This offense is not an offense.”
“This serious offense is only a minor offense.”
They will corrupt the Dhamma through misconduct, wrong views, and craving.
Verse 955
Guṇahīnāpi saṅghamhi…
“Those lacking virtue will become influential in the Saṅgha.”
The commentary says:
They may be deficient in virtue and discipline.
Yet they will speak boldly and fearlessly.
Supported by factions and followers, they will become powerful.
Though poorly learned, they will loudly proclaim:
“This is Dhamma.”
“This is Vinaya.”
according to their own wishes.
Verse 956
Guṇavantopi saṅghamhi…
“The virtuous will become weak.”
The commentary explains:
The truly virtuous monks:
- correctly explain Dhamma as Dhamma,
- Adhamma as Adhamma,
- Vinaya as Vinaya.
But because shameless people are numerous:
- their words will not prevail,
- they avoid disputes,
- they remain silent rather than engage in quarrels.
Verse 957
Rajataṃ jātarūpañca…
“Foolish people will accept silver, gold, fields, property, animals, servants and slaves.”
The commentary explains:
- Rajata includes money, coins, currency.
- Jātarūpa includes gold and precious valuables.
- Khetta = farmland.
- Vatthu = land and buildings.
- Ajeḷaka includes livestock.
- Dāsidāsa = servants.
The foolish will accept and accumulate these for their own benefit.
Verse 962
Lābhakāmā bhavissanti…
“They will desire gain, be lazy, and weak in energy.”
The commentary says:
- They seek material support.
- They are lazy in alms-rounds and practice.
- They lack effort in meditation.
- They find forest dwelling difficult.
- Therefore they remain near villages.
Verse 969
Anikkasāvo kāsāvaṃ…
This famous verse is quoted from the Dhammapada (verse 9).
“One who is not free from defilements,
who wears the saffron robe,
lacking self-restraint and truthfulness,
is not worthy of the saffron robe.”The commentary explains:
- Kasāva here means defilements such as greed, hatred, and delusion.
- If a person still possesses these and lacks restraint and truthfulness,
he is unworthy of the robe.
Verse 970
Yo ca vantakasāvassa…
“But one who has cast off defilements,
is well established in virtue,
endowed with restraint and truth,
that one is truly worthy of the saffron robe.”The commentary says:
- Vantakasāva = one who has vomited out, abandoned, and discarded defilements.
- Such a person is worthy of the robe.
Verse 978–980: Phussa Thera’s Advice
After describing the future decline, Phussa Thera gives advice:
Before this great danger arrives,
be easy to admonish,
gentle,
respectful to one another.Be loving and compassionate.
Guard your virtue.
Be energetic and resolute.
See negligence as danger,
and heedfulness as safety.Develop the Noble Eightfold Path
and realize the Deathless (Nibbāna).The commentary explains:
- Appamāda (heedfulness) means keeping mindfulness continuously present.
- All dangers arise from negligence.
- All welfare arises from heedfulness.
- Therefore one should cultivate the Noble Eightfold Path until Nibbāna is realized.
The Commentary’s Final Conclusion
The commentator ends by saying:
“Thus the Elder Phussa admonished the assembled monks. These verses themselves were his declaration of realization (aññābyākaraṇa-gāthā).”