‘So it seems that I did not ask this of you, and you did not require it of me. In that case, you futile man, who are you and what do you disavow? What do you think, Sunakkhatta? Whether or not the origin of the world is described, and regardless of the goal for which I taught the Dhamma, does it deliver one who applies it to the complete ending of suffering?’ ‘It does, sir.’ ‘So it seems that whether or not the origin of the world is described, and regardless of the goal for which I taught the Dhamma, it delivers one who applies it to the complete ending of suffering. In that case, what is the point of describing the origin of the world? See how far you have strayed, you silly man!

In many ways, Sunakkhatta, you have praised me like this in the Vajjian capital: “That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.” In many ways you have praised the teaching like this in the Vajjian capital: “The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.” In many ways you have praised the Saṅgha like this in the Vajjian capital: “The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.”