The Chapter on the Entire Spectrum Of Ethics – Sīlakkhandhavagga DN 1–13 > DN 2 The Fruits of the Ascetic Life

Long Discourses 2 – Dīgha Nikāya 2

DN 2 The Fruits of the Ascetic Life – Sāmaññaphalasutta

1. A Discussion With the King’s Ministers

1. Rājāmaccakathā

So I have heard.

Evaṁ me sutaṁ—

At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca, together with a large Saṅgha of 1,250 bhikkhū.

ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi.

Now, at that time it was the sabbath—the Komudi full moon on the fifteenth day of the fourth month—and King Ajātasattu Vedehiputta of Magadha was sitting upstairs in the royal longhouse surrounded by his ministers.

Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti.

Then Ajātasattu expressed this heartfelt sentiment,

Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṁ udānesi:

“Oh, sirs, this moonlit night is so very delightful, so beautiful, so glorious, so lovely, so striking.

“ramaṇīyā vata bho dosinā ratti, abhirūpā vata bho dosinā ratti, dassanīyā vata bho dosinā ratti, pāsādikā vata bho dosinā ratti, lakkhaññā vata bho dosinā ratti.

Now, what ascetic or brahmin might I pay homage to today, paying homage to whom my mind might find peace?”

Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāma, yaṁ no payirupāsato cittaṁ pasīdeyyā”ti?

When he had spoken, one of the king’s ministers said to him,

Evaṁ vutte, aññataro rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca:

“Sire, Pūraṇa Kassapa leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.

“ayaṁ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.

Let Your Majesty pay homage to him.

Taṁ devo pūraṇaṁ kassapaṁ payirupāsatu.

Hopefully in so doing your mind will find peace.”

Appeva nāma devassa pūraṇaṁ kassapaṁ payirupāsato cittaṁ pasīdeyyā”ti.

But when he had spoken, the king kept silent.

Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

Another of the king’s ministers said to him,

Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca:

“Sire, Makkhali Gosāla leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.

“ayaṁ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.

Let Your Majesty pay homage to him.

Taṁ devo makkhaliṁ gosālaṁ payirupāsatu.

Hopefully in so doing your mind will find peace.”

Appeva nāma devassa makkhaliṁ gosālaṁ payirupāsato cittaṁ pasīdeyyā”ti.

But when he had spoken, the king kept silent.

Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

Another of the king’s ministers said to him,

Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca:

“Sire, Ajita Kesakambala leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.

“ayaṁ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.

Let Your Majesty pay homage to him.

Taṁ devo ajitaṁ kesakambalaṁ payirupāsatu.

Hopefully in so doing your mind will find peace.”

Appeva nāma devassa ajitaṁ kesakambalaṁ payirupāsato cittaṁ pasīdeyyā”ti.

But when he had spoken, the king kept silent.

Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

Another of the king’s ministers said to him,

Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca:

“Sire, Pakudha Kaccāyana leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.

“ayaṁ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.

Let Your Majesty pay homage to him.

Taṁ devo pakudhaṁ kaccāyanaṁ payirupāsatu.

Hopefully in so doing your mind will find peace.”

Appeva nāma devassa pakudhaṁ kaccāyanaṁ payirupāsato cittaṁ pasīdeyyā”ti.

But when he had spoken, the king kept silent.

Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

Another of the king’s ministers said to him,

Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca:

“Sire, Sañjaya Belaṭṭhiputta leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.

“ayaṁ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.

Let Your Majesty pay homage to him.

Taṁ devo sañcayaṁ belaṭṭhaputtaṁ payirupāsatu.

Hopefully in so doing your mind will find peace.”

Appeva nāma devassa sañcayaṁ belaṭṭhaputtaṁ payirupāsato cittaṁ pasīdeyyā”ti.

But when he had spoken, the king kept silent.

Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

Another of the king’s ministers said to him,

Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca:

“Sire, Nigaṇṭha Nātaputta leads an order and a community, and teaches a community. He’s a well-known and famous religious founder, regarded as holy by many people. He is of long standing, long gone forth; he is advanced in years and has reached the final stage of life.

“ayaṁ, deva, nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.

Let Your Majesty pay homage to him.

Taṁ devo nigaṇṭhaṁ nāṭaputtaṁ payirupāsatu.

Hopefully in so doing your mind will find peace.”

Appeva nāma devassa nigaṇṭhaṁ nāṭaputtaṁ payirupāsato cittaṁ pasīdeyyā”ti.

But when he had spoken, the king kept silent.

Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

2. A Discussion With Jīvaka Komārabhacca

2. Komārabhaccajīvakakathā

Now at that time Jīvaka Komārabhacca was sitting silently not far from the king.

Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti.

Then the king said to him,

Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṁ komārabhaccaṁ etadavoca:

“But my dear Jīvaka, why are you silent?”

“tvaṁ pana, samma jīvaka, kiṁ tuṇhī”ti?

“Sire, the Blessed One, the perfected one, the fully awakened Buddha is staying in my mango grove together with a large Saṅgha of 1,250 bhikkhū.

“Ayaṁ, deva, bhagavā arahaṁ sammāsambuddho amhākaṁ ambavane viharati mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi.

He has this good reputation:

Taṁ kho pana bhagavantaṁ evaṁ kalyāṇo kittisaddo abbhuggato:

‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’

‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.

Let Your Majesty pay homage to him.

Taṁ devo bhagavantaṁ payirupāsatu.

Hopefully in so doing your mind will find peace.”

Appeva nāma devassa bhagavantaṁ payirupāsato cittaṁ pasīdeyyā”ti.

“Well then, my dear Jīvaka, have the elephants readied.”

“Tena hi, samma jīvaka, hatthiyānāni kappāpehī”ti.

“Yes, Your Majesty,” replied Jīvaka. He had around five hundred female elephants readied, in addition to the king’s bull elephant for riding. Then he informed the king,

“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṁ nāgaṁ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi:

“The elephants are ready, sire.

“kappitāni kho te, deva, hatthiyānāni,

Please go at your convenience.”

yassadāni kālaṁ maññasī”ti.

Then King Ajātasattu had women mounted on each of the five hundred female elephants, while he mounted his bull elephant. With attendants carrying torches, he set out in full royal pomp from Rājagaha to Jīvaka’s mango grove.

Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṁ nāgaṁ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṁ tena pāyāsi.

But as he drew near the mango grove, the king became frightened, scared, his hair standing on end.

Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso.

He said to Jīvaka,

Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṁviggo lomahaṭṭhajāto jīvakaṁ komārabhaccaṁ etadavoca:

“My dear Jīvaka, I hope you’re not deceiving me!

“kacci maṁ, samma jīvaka, na vañcesi?

I hope you’re not betraying me!

Kacci maṁ, samma jīvaka, na palambhesi?

I hope you’re not turning me over to my enemies!

Kacci maṁ, samma jīvaka, na paccatthikānaṁ desi?

For how on earth can there be no sound of coughing or clearing throats or any noise in such a large Saṅgha of 1,250 bhikkhū?”

Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṁ bhikkhusatānaṁ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso”ti.

“Do not fear, great king, do not fear!

“Mā bhāyi, mahārāja, mā bhāyi, mahārāja.

I am not deceiving you,

Na taṁ, deva, vañcemi;

or betraying you,

na taṁ, deva, palambhāmi;

or turning you over to your enemies.

na taṁ, deva, paccatthikānaṁ demi.

Go forward, great king, go forward! Those are lamps shining in the pavilion.”

Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī”ti.

3. The Question About the Fruits of the Ascetic Life

3. Sāmaññaphalapucchā

Then King Ajātasattu rode on the elephant as far as the terrain allowed, then descended and approached the pavilion door on foot, where he asked Jīvaka,

Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṁ tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca:

“But my dear Jīvaka, where is the Buddha?”

“kahaṁ pana, samma jīvaka, bhagavā”ti?

“That is the Buddha, great king, that is the Buddha!

“Eso, mahārāja, bhagavā;

He’s sitting against the central column facing east, in front of the Saṅgha of bhikkhū.”

eso, mahārāja, bhagavā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā”ti.

Then the king went up to the Buddha and stood to one side.

Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.

He looked around the Saṅgha of monks, who were so very silent, like a still, clear lake, and expressed this heartfelt sentiment,

Ekamantaṁ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā rahadamiva vippasannaṁ udānaṁ udānesi:

“May my son, Prince Udāyibhadda, be blessed with such peace as the Saṅgha of bhikkhū now enjoys!”

“iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.

“Has your mind gone to one you love, great king?”

“Agamā kho tvaṁ, mahārāja, yathāpeman”ti.

“I love my son, sir, Prince Udāyibhadda.

“Piyo me, bhante, udayabhaddo kumāro.

May he be blessed with such peace as the Saṅgha of bhikkhū now enjoys!”

Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.

Then the king bowed to the Buddha, raised his joined palms toward the Saṅgha, and sat down to one side.

Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṁ abhivādetvā, bhikkhusaṅghassa añjaliṁ paṇāmetvā, ekamantaṁ nisīdi.

He said to the Buddha,

Ekamantaṁ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca:

“Sir, I’d like to ask you about a certain point, if you’d take the time to answer.”

“puccheyyāmahaṁ, bhante, bhagavantaṁ kañcideva desaṁ;

sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.

“Ask what you wish, great king.”

“Puccha, mahārāja, yadākaṅkhasī”ti.

“Sir, there are many different professional fields.

“Yathā nu kho imāni, bhante, puthusippāyatanāni,

These include elephant riders, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants.

seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā

They also include bakers, barbers, bathroom attendants, cooks, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-talliers, or those following any similar professions. All these live off the fruits of their profession which are apparent in the present life.

āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti;

With that they bring happiness and joy to themselves, their parents, their children and partners, and their friends and colleagues. And they establish an uplifting religious donation for ascetics and brahmins that’s conducive to heaven, ripens in happiness, and leads to heaven.

te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.

Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?”

Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti?

“Great king, do you recall having asked this question of other ascetics and brahmins?”

“Abhijānāsi no tvaṁ, mahārāja, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti?

“I do, sir.”

“Abhijānāmahaṁ, bhante, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti.

“If you wouldn’t mind, great king, tell me how they answered.”

“Yathā kathaṁ pana te, mahārāja, byākariṁsu, sace te agaru bhāsassū”ti.

“It’s no trouble when someone such as the Blessed One is sitting here.”

“Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā”ti.

“Well, speak then, great king.”

“Tena hi, mahārāja, bhāsassū”ti.

3.1. The Doctrine of Pūraṇa Kassapa

3.1. Pūraṇakassapavāda

“One time, sir, I approached Pūraṇa Kassapa and exchanged greetings with him.

“Ekamidāhaṁ, bhante, samayaṁ yena pūraṇo kassapo tenupasaṅkamiṁ; upasaṅkamitvā pūraṇena kassapena saddhiṁ sammodiṁ.

When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, pūraṇaṁ kassapaṁ etadavocaṁ:

‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni,

seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti;

Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?

He said to me:

Evaṁ vutte, bhante, pūraṇo kassapo maṁ etadavoca:

‘Great king, the one who acts does nothing wrong when they punish, mutilate, torture, aggrieve, oppress, intimidate, or when they encourage others to do the same. They do nothing wrong when they kill, steal, break into houses, plunder wealth, steal from isolated buildings, commit highway robbery, commit adultery, and lie. If you were to reduce all the living creatures of this earth to one heap and mass of flesh with a razor-edged chakram, no evil comes of that, and no outcome of evil.

‘karoto kho, mahārāja, kārayato, chindato chedāpayato, pacato pācāpayato socayato, socāpayato, kilamato kilamāpayato, phandato phandāpayato, pāṇamatipātāpayato, adinnaṁ ādiyato, sandhiṁ chindato, nillopaṁ harato, ekāgārikaṁ karoto, paripanthe tiṭṭhato, paradāraṁ gacchato, musā bhaṇato, karoto na karīyati pāpaṁ. Khurapariyantena cepi cakkena yo imissā pathaviyā pāṇe ekaṁ maṁsakhalaṁ ekaṁ maṁsapuñjaṁ kareyya, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.

If you were to go along the south bank of the Ganges killing, mutilating, and torturing, and encouraging others to do the same, no evil comes of that, and no outcome of evil.

Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.

If you were to go along the north bank of the Ganges giving and sacrificing and encouraging others to do the same, no merit comes of that, and no outcome of merit.

Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.

In giving, self-control, restraint, and truthfulness there is no merit or outcome of merit.’

Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.

And so, when I asked Pūraṇa Kassapa about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of inaction.

Itthaṁ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi.

It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.

Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;

evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi.

I thought:

Tassa mayhaṁ, bhante, etadahosi:

‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’

‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.

So I neither approved nor dismissed that statement of Pūraṇa Kassapa.

So kho ahaṁ, bhante, pūraṇassa kassapassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.

I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.

3.2. The Doctrine of Makkhali Gosāla

3.2. Makkhaligosālavāda

One time, sir, I approached Makkhali Gosāla and exchanged greetings with him.

Ekamidāhaṁ, bhante, samayaṁ yena makkhali gosālo tenupasaṅkamiṁ; upasaṅkamitvā makkhalinā gosālena saddhiṁ sammodiṁ.

When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, makkhaliṁ gosālaṁ etadavocaṁ:

‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni …pe…

sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?

He said:

Evaṁ vutte, bhante, makkhali gosālo maṁ etadavoca:

‘Great king, there is no cause or condition for the corruption of sentient beings. Sentient beings are corrupted without cause or condition.

‘natthi, mahārāja, hetu natthi paccayo sattānaṁ saṅkilesāya, ahetū apaccayā sattā saṅkilissanti.

There’s no cause or condition for the purification of sentient beings.

Natthi hetu, natthi paccayo sattānaṁ visuddhiyā,

Sentient beings are purified without cause or condition.

ahetū apaccayā sattā visujjhanti.

One does not act of one’s own volition, one does not act of another’s volition, one does not act from a person’s volition. There is no power, no energy, no human strength or vigor.

Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo.

All sentient beings, all living creatures, all beings, all souls lack control, power, and energy. Molded by destiny, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth.

Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedenti.

There are 1.4 million main wombs, and 6,000, and 600. There are 500 deeds, and five, and three. There are deeds and half-deeds. There are 62 paths, 62 sub-eons, six classes of rebirth, and eight stages in a person’s life. There are 4,900 Ājīvaka ascetics, 4,900 wanderers, and 4,900 naked ascetics. There are 2,000 faculties, 3,000 hells, and 36 realms of dust. There are seven percipient embryos, seven non-percipient embryos, and seven embryos without attachments. There are seven gods, seven humans, and seven goblins. There are seven lakes, seven winds, 700 winds, seven cliffs, and 700 cliffs. There are seven dreams and 700 dreams. There are 8.4 million great eons through which the foolish and the astute transmigrate before making an end of suffering.

Cuddasa kho panimāni yonipamukhasatasahassāni saṭṭhi ca satāni cha ca satāni pañca ca kammuno satāni pañca ca kammāni tīṇi ca kammāni kamme ca aḍḍhakamme ca dvaṭṭhipaṭipadā dvaṭṭhantarakappā chaḷābhijātiyo aṭṭha purisabhūmiyo ekūnapaññāsa ājīvakasate ekūnapaññāsa paribbājakasate ekūnapaññāsa nāgāvāsasate vīse indriyasate tiṁse nirayasate chattiṁsa rajodhātuyo satta saññīgabbhā satta asaññīgabbhā satta nigaṇṭhigabbhā satta devā satta mānusā satta pisācā satta sarā satta pavuṭā satta pavuṭasatāni satta papātā satta papātasatāni satta supinā satta supinasatāni cullāsīti mahākappino satasahassāni, yāni bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissanti.

And here there is no such thing as this: “By this precept or observance or mortification or spiritual life I shall force unripened deeds to bear their fruit, or eliminate old deeds by experiencing their results little by little,” for that cannot be.

Tattha natthi “imināhaṁ sīlena vā vatena vā tapena vā brahmacariyena vā aparipakkaṁ vā kammaṁ paripācessāmi, paripakkaṁ vā kammaṁ phussa phussa byantiṁ karissāmī”ti hevaṁ natthi.

Pleasure and pain are allotted. Transmigration lasts only for a limited period, so there’s no increase or decrease, no getting better or worse.

Doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse.

It’s like how, when you toss a ball of string, it rolls away unraveling.

Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;

In the same way, after transmigrating the foolish and the astute will make an end of suffering.’

evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti.

And so, when I asked Makkhali Gosāla about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of purification through transmigration.

Itthaṁ kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi.

It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.

Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;

evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi.

I thought:

Tassa mayhaṁ, bhante, etadahosi:

‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’

‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.

So I neither approved nor dismissed that statement of Makkhali Gosāla.

So kho ahaṁ, bhante, makkhalissa gosālassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.

I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.

3.3. The Doctrine of Ajita Kesakambala

3.3. Ajitakesakambalavāda

One time, sir, I approached Ajita Kesakambala and exchanged greetings with him.

Ekamidāhaṁ, bhante, samayaṁ yena ajito kesakambalo tenupasaṅkamiṁ; upasaṅkamitvā ajitena kesakambalena saddhiṁ sammodiṁ.

When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, ajitaṁ kesakambalaṁ etadavocaṁ:

‘yathā nu kho imāni, bho ajita, puthusippāyatanāni …pe…

sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?

He said:

Evaṁ vutte, bhante, ajito kesakambalo maṁ etadavoca:

‘Great king, there is no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.

‘natthi, mahārāja, dinnaṁ, natthi yiṭṭhaṁ, natthi hutaṁ, natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko, natthi ayaṁ loko, natthi paro loko, natthi mātā, natthi pitā, natthi sattā opapātikā, natthi loke samaṇabrāhmaṇā sammaggatā sammāpaṭipannā, ye imañca lokaṁ parañca lokaṁ sayaṁ abhiññā sacchikatvā pavedenti.

This person is made up of the four primary elements. When they die, the earth in their body merges and coalesces with the main mass of earth. The water in their body merges and coalesces with the main mass of water. The fire in their body merges and coalesces with the main mass of fire. The air in their body merges and coalesces with the main mass of air. The faculties are transferred to space.

Cātumahābhūtiko ayaṁ puriso, yadā kālaṁ karoti, pathavī pathavikāyaṁ anupeti anupagacchati, āpo āpokāyaṁ anupeti anupagacchati, tejo tejokāyaṁ anupeti anupagacchati, vāyo vāyokāyaṁ anupeti anupagacchati, ākāsaṁ indriyāni saṅkamanti.

Four men with a bier carry away the corpse.

Āsandipañcamā purisā mataṁ ādāya gacchanti.

Their footprints show the way to the cemetery.

Yāvāḷāhanā padāni paññāyanti.

The bones become bleached. Offerings dedicated to the gods end in ashes.

Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo.

Giving is a doctrine of morons.

Dattupaññattaṁ yadidaṁ dānaṁ.

When anyone affirms a positive teaching it’s just hollow, false nonsense.

Tesaṁ tucchaṁ musā vilāpo ye keci atthikavādaṁ vadanti.

Both the foolish and the astute are annihilated and destroyed when their body breaks up, and don’t exist after death.’

Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṁ maraṇā’ti.

And so, when I asked Ajita Kesakambala about the fruits of the ascetic life apparent in the present life, he answered with the doctrine of annihilationism.

Itthaṁ kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi.

It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.

Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;

evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi.

I thought:

Tassa mayhaṁ, bhante, etadahosi:

‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’

‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.

So I neither approved nor dismissed that statement of Ajita Kesakambala.

So kho ahaṁ, bhante, ajitassa kesakambalassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.

I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.

3.4. The Doctrine of Pakudha Kaccāyana

3.4. Pakudhakaccāyanavāda

One time, sir, I approached Pakudha Kaccāyana and exchanged greetings with him.

Ekamidāhaṁ, bhante, samayaṁ yena pakudho kaccāyano tenupasaṅkamiṁ; upasaṅkamitvā pakudhena kaccāyanena saddhiṁ sammodiṁ.

When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, pakudhaṁ kaccāyanaṁ etadavocaṁ:

‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni …pe…

sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?

He said:

Evaṁ vutte, bhante, pakudho kaccāyano maṁ etadavoca:

‘Great king, these seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.

‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.

They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.

Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.

What seven?

Katame satta?

The substances of earth, water, fire, air; pleasure, pain, and the soul is the seventh.

Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame—

These seven substances are not made, not derived, not created, without a creator, barren, steady as a mountain peak, standing firm like a pillar.

ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.

They don’t move or deteriorate or obstruct each other. They’re unable to cause pleasure, pain, or neutral feeling to each other.

Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.

And here there is no-one who kills or who makes others kill; no-one who learns or who educates others; no-one who understands or who helps others understand.

Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā.

If you chop off someone’s head with a sharp sword, you don’t take anyone’s life.

Yopi tiṇhena satthena sīsaṁ chindati, na koci kiñci jīvitā voropeti;

The sword simply passes through the gap between the seven substances.’

sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatatī’ti.

And so, when I asked Pakudha Kaccāyana about the fruits of the ascetic life apparent in the present life, he answered with something else entirely.

Itthaṁ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi.

It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.

Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;

evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi.

I thought:

Tassa mayhaṁ, bhante, etadahosi:

‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’

‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.

So I neither approved nor dismissed that statement of Pakudha Kaccāyana.

So kho ahaṁ, bhante, pakudhassa kaccāyanassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ,

I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.

3.5. The Doctrine of Nigaṇṭha Nātaputta

3.5. Nigaṇṭhanāṭaputtavāda

One time, sir, I approached Nigaṇṭha Nātaputta and exchanged greetings with him.

Ekamidāhaṁ, bhante, samayaṁ yena nigaṇṭho nāṭaputto tenupasaṅkamiṁ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṁ sammodiṁ.

When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, nigaṇṭhaṁ nāṭaputtaṁ etadavocaṁ:

‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni …pe…

sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?

He said:

Evaṁ vutte, bhante, nigaṇṭho nāṭaputto maṁ etadavoca:

‘Great king, consider a Jain ascetic who is restrained in the fourfold restraint.

‘idha, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti.

And how is a Jain ascetic restrained in the fourfold restraint?

Kathañca, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti?

It’s when a Jain ascetic is obstructed by all water, devoted to all water, shaking off all water, pervaded by all water.

Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca.

That’s how a Jain ascetic is restrained in the fourfold restraint.

Evaṁ kho, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti.

When a Jain ascetic is restrained in the fourfold restraint,

Yato kho, mahārāja, nigaṇṭho evaṁ cātuyāmasaṁvarasaṁvuto hoti;

they’re called a knotless one who is self-realized, self-controlled, and steadfast.’

ayaṁ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti.

And so, when I asked Nigaṇṭha Nāṭaputta about the fruits of the ascetic life apparent in the present life, he answered with the fourfold restraint.

Itthaṁ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi.

It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.

Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;

evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi.

I thought:

Tassa mayhaṁ, bhante, etadahosi:

‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’

‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.

So I neither approved nor dismissed that statement of Nigaṇṭha Nāṭaputta.

So kho ahaṁ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.

I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.

3.6. The Doctrine of Sañjaya Belaṭṭhiputta

3.6. Sañcayabelaṭṭhaputtavāda

One time, sir, I approached Sañjaya Belaṭṭhiputta and exchanged greetings with him.

Ekamidāhaṁ, bhante, samayaṁ yena sañcayo belaṭṭhaputto tenupasaṅkamiṁ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṁ sammodiṁ.

When the greetings and polite conversation were over, I sat down to one side, and asked him the same question.

Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, sañcayaṁ belaṭṭhaputtaṁ etadavocaṁ:

‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni …pe…

sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?

He said:

Evaṁ vutte, bhante, sañcayo belaṭṭhaputto maṁ etadavoca:

‘Suppose you were to ask me whether there is another world. If I believed there was, I would say so.

‘atthi paro lokoti iti ce maṁ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṁ byākareyyaṁ.

But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.

Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no.

Suppose you were to ask me whether there is no other world …

Natthi paro loko …pe…

whether there both is and is not another world …

atthi ca natthi ca paro loko …pe…

whether there neither is nor is not another world …

nevatthi na natthi paro loko …pe…

whether there are beings who are reborn spontaneously …

atthi sattā opapātikā …pe…

whether there are no beings who are reborn spontaneously …

natthi sattā opapātikā …pe…

whether there both are and are not beings who are reborn spontaneously …

atthi ca natthi ca sattā opapātikā …pe…

whether there neither are nor are not beings who are reborn spontaneously …

nevatthi na natthi sattā opapātikā …pe…

whether there is fruit and result of good and bad deeds …

atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…

whether there is no fruit and result of good and bad deeds …

natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…

whether there both is and is not fruit and result of good and bad deeds …

atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…

whether there neither is nor is not fruit and result of good and bad deeds …

nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe…

whether a Realized One exists after death …

hoti tathāgato paraṁ maraṇā …pe…

whether a Realized One doesn’t exist after death …

na hoti tathāgato paraṁ maraṇā …pe…

whether a Realized One both exists and doesn’t exist after death …

hoti ca na ca hoti tathāgato paraṁ maraṇā …pe…

whether a Realized One neither exists nor doesn’t exist after death. If I believed there was, I would say so.

neva hoti na na hoti tathāgato paraṁ maraṇāti iti ce maṁ pucchasi, neva hoti na na hoti tathāgato paraṁ maraṇāti iti ce me assa, neva hoti na na hoti tathāgato paraṁ maraṇāti iti te naṁ byākareyyaṁ.

But I don’t say it’s like this. I don’t say it’s like that. I don’t say it’s otherwise. I don’t say it’s not so. And I don’t deny it’s not so.’

Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.

And so, when I asked Sañjaya Belaṭṭhiputta about the fruits of the ascetic life apparent in the present life, he answered with evasiveness.

Itthaṁ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi.

It was like someone who, when asked about a mango, answered with a breadfruit, or when asked about a breadfruit, answered with a mango.

Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;

evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi.

I thought:

Tassa mayhaṁ, bhante, etadahosi:

‘This is the most foolish and stupid of all these ascetics and brahmins!

‘ayañca imesaṁ samaṇabrāhmaṇānaṁ sabbabālo sabbamūḷho.

How on earth can he answer with evasiveness when asked about the fruits of the ascetic life apparent in the present life?’

Kathañhi nāma sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākarissatī’ti.

I thought:

Tassa mayhaṁ, bhante, etadahosi:

‘How could one such as I presume to rebuke an ascetic or brahmin living in my realm?’

‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.

So I neither approved nor dismissed that statement of Sañjaya Belaṭṭhiputta.

So kho ahaṁ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.

I was displeased, but did not express my displeasure. Neither accepting what he said nor contradicting it, I got up from my seat and left.

Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.

4. The Fruits of the Ascetic Life

4. Sāmaññaphala

4.1. The First Fruit of the Ascetic Life

4.1. Paṭhamasandiṭṭhikasāmaññaphala

And so I ask the Buddha:

Sohaṁ, bhante, bhagavantampi pucchāmi:

Sir, there are many different professional fields.

‘yathā nu kho imāni, bhante, puthusippāyatanāni

seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtā

Sir, can you point out a fruit of the ascetic life that’s likewise apparent in the present life?”

Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’”ti?

“I can, great king.

“Sakkā, mahārāja.

Well then, I’ll ask you about this in return, and you can answer as you like.

Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi.

What do you think, great king?

Taṁ kiṁ maññasi, mahārāja,

Suppose you had a person who was a bondservant, a worker. They get up before you and go to bed after you, and are obliging, behaving nicely and speaking politely, and gazing up at your face.

idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako.

They’d think:

Tassa evamassa:

‘The outcome and result of good deeds is just so incredible, so amazing!

‘acchariyaṁ, vata bho, abbhutaṁ, vata bho, puññānaṁ gati, puññānaṁ vipāko.

For this King Ajātasattu is a human being, and so am I.

Ayañhi rājā māgadho ajātasattu vedehiputto manusso; ahampi manusso.

Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god.

Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe.

Whereas I’m his bondservant, his worker. I get up before him and go to bed after him, and am obliging, behaving nicely and speaking politely, and gazing up at his face.

Ahaṁ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako.

I should do good deeds.

So vatassāhaṁ puññāni kareyyaṁ.

Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

After some time, that is what they do.

So aparena samayena kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyya.

Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.

So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.

And suppose your men were to report all this to you.

Tañce te purisā evamāroceyyuṁ:

‘yagghe, deva, jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako;

so, deva, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito.

So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.

Would you say to them:

Api nu tvaṁ evaṁ vadeyyāsi:

‘Bring that person to me! Let them once more be my bondservant, my worker’?”

‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’”ti?

“No, sir.

“No hetaṁ, bhante.

Rather, I would bow to them, rise in their presence, and offer them a seat. I’d invite them to accept robes, almsfood, lodgings, and medicines and supplies for the sick. And I’d organize their lawful guarding and protection.”

Atha kho naṁ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṁ saṁvidaheyyāmā”ti.

“What do you think, great king?

“Taṁ kiṁ maññasi, mahārāja,

If this is so, is there a fruit of the ascetic life apparent in the present life or not?”

yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti?

“Clearly, sir, there is.”

“Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti.

“This is the first fruit of the ascetic life that’s apparent in the present life, which I point out to you.”

“Idaṁ kho te, mahārāja, mayā paṭhamaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.

4.2. The Second Fruit of the Ascetic Life

4.2. Dutiyasandiṭṭhikasāmaññaphala

“But sir, can you point out another fruit of the ascetic life that’s likewise apparent in the present life?”

“Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti?

“I can, great king.

“Sakkā, mahārāja.

Well then, I’ll ask you about this in return, and you can answer as you like.

Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi.

What do you think, great king?

Taṁ kiṁ maññasi, mahārāja,

Suppose you had a person who was a farmer, a householder, a hard worker, someone who builds up their capital.

idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako.

They’d think:

Tassa evamassa:

‘The outcome and result of good deeds is just so incredible, so amazing!

‘acchariyaṁ vata bho, abbhutaṁ vata bho, puññānaṁ gati, puññānaṁ vipāko.

For this King Ajātasattu is a human being, and so am I.

Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso.

Yet he amuses himself, supplied and provided with the five kinds of sensual stimulation as if he were a god.

Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe.

Whereas I’m a farmer, a householder, a hard worker, someone who builds up their capital.

Ahaṁ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako.

I should do good deeds.

So vatassāhaṁ puññāni kareyyaṁ.

Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

After some time they give up a large or small fortune, and a large or small family circle. They’d shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyya.

Having gone forth they’d live restrained in body, speech, and mind, living content with nothing more than food and clothes, delighting in seclusion.

So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.

And suppose your men were to report all this to you.

Tañce te purisā evamāroceyyuṁ:

‘yagghe, deva, jāneyyāsi, yo te so puriso kassako gahapatiko karakārako rāsivaḍḍhako;

so deva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito.

So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.

Would you say to them:

Api nu tvaṁ evaṁ vadeyyāsi:

‘Bring that person to me! Let them once more be a farmer, a householder, a hard worker, someone who builds up their capital’?”

‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’”ti?

“No, sir.

“No hetaṁ, bhante.

“What do you think, great king?

“Taṁ kiṁ maññasi, mahārāja?

If this is so, is there a fruit of the ascetic life apparent in the present life or not?”

Yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti?

“Clearly, sir, there is.”

“Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti.

“This is the second fruit of the ascetic life that’s apparent in the present life, which I point out to you.”

“Idaṁ kho te, mahārāja, mayā dutiyaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.

4.3. The Finer Fruits of the Ascetic Life

4.3. Paṇītatarasāmaññaphala

“But sir, can you point out a fruit of the ascetic life that’s apparent in the present life which is better and finer than these?”

“Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetuṁ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti?

“I can, great king.

“Sakkā, mahārāja.

Well then, listen and pay close attention, I will speak.”

Tena hi, mahārāja, suṇohi, sādhukaṁ manasi karohi, bhāsissāmī”ti.

“Yes, sir,” replied the king.

“Evaṁ, bhante”ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.

The Buddha said this:

Bhagavā etadavoca:

“Consider when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.

“idha, mahārāja, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā.

He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.

So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.

He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.

So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.

A householder hears that teaching, or a householder’s child, or someone reborn in some clan.

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.

They gain faith in the Realized One,

So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.

and reflect:

So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:

‘Living in a house is cramped and dirty, but the life of one gone forth is wide open.

‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.

It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell.

Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.

Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’

Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.

After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.

So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.

Once they’ve gone forth, they live restrained in the monastic code, conducting themselves well and seeking alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. They act skillfully by body and speech. They’re purified in livelihood and accomplished in ethical conduct. They guard the sense doors, have mindfulness and situational awareness, and are content.

So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.

4.3.1. Ethics

4.3.1. Sīla

4.3.1.1. The Shorter Section on Ethics

4.3.1.1. Cūḷasīla

And how, great king, is a bhikkhu accomplished in ethics?

Kathañca, mahārāja, bhikkhu sīlasampanno hoti?

It’s when a bhikkhu gives up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.

Idha, mahārāja, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

They give up unchastity. They are celibate, set apart, avoiding the common practice of sex.

Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

They give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.

Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti; ito sutvā na amutra akkhātā imesaṁ bhedāya; amutra vā sutvā na imesaṁ akkhātā, amūsaṁ bhedāya. Iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable and agreeable to the people.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

They give up talking nonsense. Their words are timely, true, and meaningful, in line with the teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

They refrain from injuring plants and seeds.

Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe…

They eat in one part of the day, abstaining from eating at night and food at the wrong time.

ekabhattiko hoti rattūparato virato vikālabhojanā.

They avoid dancing, singing, music, and seeing shows.

Naccagītavāditavisūkadassanā paṭivirato hoti.

They refrain from beautifying and adorning themselves with garlands, fragrance, and makeup.

Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.

They avoid high and luxurious beds.

Uccāsayanamahāsayanā paṭivirato hoti.

They avoid receiving gold and money,

Jātarūparajatapaṭiggahaṇā paṭivirato hoti.

raw grains,

Āmakadhaññapaṭiggahaṇā paṭivirato hoti.

raw meat,

Āmakamaṁsapaṭiggahaṇā paṭivirato hoti.

women and girls,

Itthikumārikapaṭiggahaṇā paṭivirato hoti.

male and female bondservants,

Dāsidāsapaṭiggahaṇā paṭivirato hoti.

goats and sheep,

Ajeḷakapaṭiggahaṇā paṭivirato hoti.

chickens and pigs,

Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.

elephants, cows, horses, and mares,

Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.

and fields and land.

Khettavatthupaṭiggahaṇā paṭivirato hoti.

They refrain from running errands and messages;

Dūteyyapahiṇagamanānuyogā paṭivirato hoti.

buying and selling;

Kayavikkayā paṭivirato hoti.

falsifying weights, metals, or measures;

Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti.

bribery, fraud, cheating, and duplicity;

Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.

mutilation, murder, abduction, banditry, plunder, and violence.

Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

The shorter section on ethics is finished.

Cūḷasīlaṁ niṭṭhitaṁ.

4.3.1.2. The Middle Section on Ethics

4.3.1.2. Majjhimasīla

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in injuring plants and seeds.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti.

These include plants propagated from roots, stems, cuttings, or joints; and those from regular seeds as the fifth. They refrain from such injury to plants and seeds.

Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in storing up goods for their own use.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti.

This includes such things as food, drink, clothes, vehicles, bedding, fragrance, and material possessions.

Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ,

They refrain from storing up such goods.

iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in seeing shows.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti.

This includes such things as dancing, singing, music, performances, and storytelling; clapping, gongs, and kettledrums; art exhibitions and acrobatic displays; battles of elephants, horses, buffaloes, bulls, goats, rams, chickens, and quails; staff-fights, boxing, and wrestling; combat, roll calls of the armed forces, battle-formations, and regimental reviews.

Seyyathidaṁ—naccaṁ gītaṁ vāditaṁ pekkhaṁ akkhānaṁ pāṇissaraṁ vetāḷaṁ kumbhathūṇaṁ sobhanakaṁ caṇḍālaṁ vaṁsaṁ dhovanaṁ hatthiyuddhaṁ assayuddhaṁ mahiṁsayuddhaṁ usabhayuddhaṁ ajayuddhaṁ meṇḍayuddhaṁ kukkuṭayuddhaṁ vaṭṭakayuddhaṁ daṇḍayuddhaṁ muṭṭhiyuddhaṁ nibbuddhaṁ uyyodhikaṁ balaggaṁ senābyūhaṁ anīkadassanaṁ

They refrain from such shows.

iti vā iti evarūpā visūkadassanā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in gambling that causes negligence.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti.

This includes such things as checkers, draughts, checkers in the air, hopscotch, spillikins, board-games, tip-cat, drawing straws, dice, leaf-flutes, toy plows, somersaults, pinwheels, toy measures, toy carts, toy bows, guessing words from syllables, and guessing another’s thoughts.

Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ

They refrain from such gambling.

iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still make use of high and luxurious bedding.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti.

This includes such things as sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.

Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ

They refrain from such bedding.

iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in beautifying and adorning themselves with garlands, fragrance, and makeup.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti.

This includes such things as applying beauty products by anointing, massaging, bathing, and rubbing; mirrors, ointments, garlands, fragrances, and makeup; face-powder, foundation, bracelets, headbands, fancy walking-sticks or containers, rapiers, parasols, fancy sandals, turbans, jewelry, chowries, and long-fringed white robes.

Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni

They refrain from such beautification and adornment.

iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in unworthy talk.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti.

This includes such topics as talk about kings, bandits, and ministers; talk about armies, threats, and wars; talk about food, drink, clothes, and beds; talk about garlands and fragrances; talk about family, vehicles, villages, towns, cities, and countries; talk about women and heroes; street talk and well talk; talk about the departed; motley talk; tales of land and sea; and talk about being reborn in this or that state of existence.

Seyyathidaṁ—rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthikathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ

They refrain from such unworthy talk.

iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in arguments.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti.

They say such things as: ‘You don’t understand this teaching and training. I understand this teaching and training. What, you understand this teaching and training? You’re practicing wrong. I’m practicing right. I stay on topic, you don’t. You said last what you should have said first. You said first what you should have said last. What you’ve thought so much about has been disproved. Your doctrine is refuted. Go on, save your doctrine! You’re trapped; get yourself out of this—if you can!’

Seyyathidaṁ—na tvaṁ imaṁ dhammavinayaṁ ājānāsi, ahaṁ imaṁ dhammavinayaṁ ājānāmi, kiṁ tvaṁ imaṁ dhammavinayaṁ ājānissasi, micchā paṭipanno tvamasi, ahamasmi sammā paṭipanno, sahitaṁ me, asahitaṁ te, pure vacanīyaṁ pacchā avaca, pacchā vacanīyaṁ pure avaca, adhiciṇṇaṁ te viparāvattaṁ, āropito te vādo, niggahito tvamasi, cara vādappamokkhāya, nibbeṭhehi vā sace pahosīti

They refrain from such argumentative talk.

iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in running errands and messages.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti.

This includes running errands for rulers, ministers, aristocrats, brahmins, householders, or princes who say: ‘Go here, go there. Take this, bring that from there.’

Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti

They refrain from such errands.

iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still engage in deceit, flattery, hinting, and belittling, and using material possessions to chase after other material possessions. They refrain from such deceit and flattery.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te kuhakā ca honti lapakā ca nemittikā ca nippesikā ca lābhena lābhaṁ nijigīsitāro ca. Iti evarūpā kuhanalapanā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

The middle section on ethics is finished.

Majjhimasīlaṁ niṭṭhitaṁ.

4.3.1.3. The Long Section on Ethics

4.3.1.3. Mahāsīla

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.

This includes such fields as limb-reading, omenology, divining celestial portents, interpreting dreams, divining bodily marks, divining holes in cloth gnawed by mice, fire offerings, ladle offerings, offerings of husks, rice powder, rice, ghee, or oil; offerings from the mouth, blood sacrifices, palmistry; geomancy for building sites, fields, and cemeteries; exorcisms, earth magic, snake charming, poisons; the crafts of the scorpion, the rat, the bird, and the crow; prophesying life span, chanting for protection, and deciphering animal cries.

Seyyathidaṁ—aṅgaṁ nimittaṁ uppātaṁ supinaṁ lakkhaṇaṁ mūsikacchinnaṁ aggihomaṁ dabbihomaṁ thusahomaṁ kaṇahomaṁ taṇḍulahomaṁ sappihomaṁ telahomaṁ mukhahomaṁ lohitahomaṁ aṅgavijjā vatthuvijjā khattavijjā sivavijjā bhūtavijjā bhūrivijjā ahivijjā visavijjā vicchikavijjā mūsikavijjā sakuṇavijjā vāyasavijjā pakkajjhānaṁ saraparittāṇaṁ migacakkaṁ

They refrain from such unworthy branches of knowledge, such wrong livelihood.

iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.

This includes reading the marks of gems, cloth, clubs, swords, spears, arrows, weapons, women, men, boys, girls, male and female bondservants, elephants, horses, buffaloes, bulls, cows, goats, rams, chickens, quails, monitor lizards, rabbits, tortoises, or deer.

Seyyathidaṁ—maṇilakkhaṇaṁ vatthalakkhaṇaṁ daṇḍalakkhaṇaṁ satthalakkhaṇaṁ asilakkhaṇaṁ usulakkhaṇaṁ dhanulakkhaṇaṁ āvudhalakkhaṇaṁ itthilakkhaṇaṁ purisalakkhaṇaṁ kumāralakkhaṇaṁ kumārilakkhaṇaṁ dāsalakkhaṇaṁ dāsilakkhaṇaṁ hatthilakkhaṇaṁ assalakkhaṇaṁ mahiṁsalakkhaṇaṁ usabhalakkhaṇaṁ golakkhaṇaṁ ajalakkhaṇaṁ meṇḍalakkhaṇaṁ kukkuṭalakkhaṇaṁ vaṭṭakalakkhaṇaṁ godhālakkhaṇaṁ kaṇṇikalakkhaṇaṁ kacchapalakkhaṇaṁ migalakkhaṇaṁ

They refrain from such unworthy branches of knowledge, such wrong livelihood.

iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.

This includes making predictions that the king will march forth or march back; or that our king will attack and the enemy king will retreat, or vice versa; or that our king will triumph and the enemy king will be defeated, or vice versa; and so there will be victory for one and defeat for the other.

Seyyathidaṁ—raññaṁ niyyānaṁ bhavissati, raññaṁ aniyyānaṁ bhavissati, abbhantarānaṁ raññaṁ upayānaṁ bhavissati, bāhirānaṁ raññaṁ apayānaṁ bhavissati, bāhirānaṁ raññaṁ upayānaṁ bhavissati, abbhantarānaṁ raññaṁ apayānaṁ bhavissati, abbhantarānaṁ raññaṁ jayo bhavissati, bāhirānaṁ raññaṁ parājayo bhavissati, bāhirānaṁ raññaṁ jayo bhavissati, abbhantarānaṁ raññaṁ parājayo bhavissati, iti imassa jayo bhavissati, imassa parājayo bhavissati

They refrain from such unworthy branches of knowledge, such wrong livelihood.

iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.

This includes making predictions that there will be an eclipse of the moon, or sun, or stars; that the sun, moon, and stars will be in conjunction or in opposition; that there will be a meteor shower, a fiery sky, an earthquake, thunder; that there will be a rising, a setting, a darkening, a brightening of the moon, sun, and stars. And it also includes making predictions about the results of all such phenomena.

Seyyathidaṁ—candaggāho bhavissati, sūriyaggāho bhavissati, nakkhattaggāho bhavissati, candimasūriyānaṁ pathagamanaṁ bhavissati, candimasūriyānaṁ uppathagamanaṁ bhavissati, nakkhattānaṁ pathagamanaṁ bhavissati, nakkhattānaṁ uppathagamanaṁ bhavissati, ukkāpāto bhavissati, disāḍāho bhavissati, bhūmicālo bhavissati, devadudrabhi bhavissati, candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati, evaṁvipāko candaggāho bhavissati, evaṁvipāko sūriyaggāho bhavissati, evaṁvipāko nakkhattaggāho bhavissati, evaṁvipākaṁ candimasūriyānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ candimasūriyānaṁ uppathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ pathagamanaṁ bhavissati, evaṁvipākaṁ nakkhattānaṁ uppathagamanaṁ bhavissati, evaṁvipāko ukkāpāto bhavissati, evaṁvipāko disāḍāho bhavissati, evaṁvipāko bhūmicālo bhavissati, evaṁvipāko devadudrabhi bhavissati, evaṁvipākaṁ candimasūriyanakkhattānaṁ uggamanaṁ ogamanaṁ saṅkilesaṁ vodānaṁ bhavissati

They refrain from such unworthy branches of knowledge, such wrong livelihood.

iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.

This includes predicting whether there will be plenty of rain or drought; plenty to eat or famine; an abundant harvest or a bad harvest; security or peril; sickness or health. It also includes such occupations as computing, accounting, calculating, poetry, and cosmology.

Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ

They refrain from such unworthy branches of knowledge, such wrong livelihood.

iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.

This includes making arrangements for giving and taking in marriage; for engagement and divorce; and for scattering rice inwards or outwards at the wedding ceremony. It also includes casting spells for good or bad luck, causing abortions, binding the tongue, or locking the jaws; charms for the hands and ears; questioning a mirror, a girl, or a god as an oracle; worshiping the sun, worshiping the Great One, breathing fire, and invoking Siri, the goddess of luck.

Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ

They refrain from such unworthy branches of knowledge, such wrong livelihood.

iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

There are some ascetics and brahmins who, while enjoying food given in faith, still earn a living by unworthy branches of knowledge, by wrong livelihood.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.

This includes rites for propitiation, for granting wishes, for ghosts, for the earth, for rain, for property settlement, and for preparing and consecrating house sites, and rites involving rinsing and bathing, and oblations. It also includes administering emetics, purgatives, expectorants, and phlegmagogues; administering ear-oils, eye restoratives, nasal medicine, ointments, and counter-ointments; surgery with needle and scalpel, treating children, prescribing root medicines, and binding on herbs.

Seyyathidaṁ—santikammaṁ paṇidhikammaṁ bhūtakammaṁ bhūrikammaṁ vassakammaṁ vossakammaṁ vatthukammaṁ vatthuparikammaṁ ācamanaṁ nhāpanaṁ juhanaṁ vamanaṁ virecanaṁ uddhaṁvirecanaṁ adhovirecanaṁ sīsavirecanaṁ kaṇṇatelaṁ nettatappanaṁ natthukammaṁ añjanaṁ paccañjanaṁ sālākiyaṁ sallakattiyaṁ dārakatikicchā, mūlabhesajjānaṁ anuppadānaṁ, osadhīnaṁ paṭimokkho

They refrain from such unworthy branches of knowledge, such wrong livelihood.

iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.

This pertains to their ethics.

Idampissa hoti sīlasmiṁ.

A bhikkhu thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.

Sa kho so, mahārāja, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato.

It’s like a king who has defeated his enemies. He sees no danger from his foes in any quarter.

Seyyathāpi, mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato;

In the same way, a bhikkhu thus accomplished in ethics sees no danger in any quarter in regards to their ethical restraint.

evameva kho, mahārāja, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato.

When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.

So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

That’s how a bhikkhu is accomplished in ethics.

Evaṁ kho, mahārāja, bhikkhu sīlasampanno hoti.

The longer section on ethics is finished.

Mahāsīlaṁ niṭṭhitaṁ.

4.3.2. Samādhi

4.3.2.1. Sense Restraint

4.3.2.1. Indriyasaṁvara

And how does a bhikkhu guard the sense doors?

Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti?

When a bhikkhu sees a sight with their eyes, they don’t get caught up in the features and details.

Idha, mahārāja, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.

If the faculty of sight were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.

When they hear a sound with their ears …

Sotena saddaṁ sutvā …pe…

When they smell an odor with their nose …

ghānena gandhaṁ ghāyitvā …pe…

When they taste a flavor with their tongue …

jivhāya rasaṁ sāyitvā …pe…

When they feel a touch with their body …

kāyena phoṭṭhabbaṁ phusitvā …pe…

When they know a thought with their mind, they don’t get caught up in the features and details.

manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.

If the faculty of mind were left unrestrained, bad unskillful qualities of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.

When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.

That’s how a bhikkhu guards the sense doors.

Evaṁ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.

4.3.2.2. Mindfulness and Situational Awareness

4.3.2.2. Satisampajañña

And how does a bhikkhu have mindfulness and situational awareness?

Kathañca, mahārāja, bhikkhu satisampajaññena samannāgato hoti?

It’s when a bhikkhu acts with situational awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.

Idha, mahārāja, bhikkhu abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

That’s how a bhikkhu has mindfulness and situational awareness.

Evaṁ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti.

4.3.2.3. Contentment

4.3.2.3. Santosa

And how is a bhikkhu content?

Kathañca, mahārāja, bhikkhu santuṭṭho hoti?

It’s when a bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.

Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.

They’re like a bird: wherever it flies, wings are its only burden.

Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti;

In the same way, a bhikkhu is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things.

evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.

That’s how a bhikkhu is content.

Evaṁ kho, mahārāja, bhikkhu santuṭṭho hoti.

4.3.2.4. Giving Up the Hindrances

4.3.2.4. Nīvaraṇappahāna

When they have this noble spectrum of ethics, this noble sense restraint, this noble mindfulness and situational awareness, and this noble contentment,

So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato,

they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.

vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.

After the meal, they return from almsround, sit down cross-legged with their body straight, and establish mindfulness right there.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

Giving up desire for the world, they meditate with a heart rid of desire, cleansing the mind of desire.

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.

Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.

Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.

Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.

Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti.

Giving up restlessness and remorse, they meditate without restlessness, their mind peaceful inside, cleansing the mind of restlessness and remorse.

Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.

Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

Suppose a man who has gotten into debt were to apply himself to work,

Seyyathāpi, mahārāja, puriso iṇaṁ ādāya kammante payojeyya.

and his efforts proved successful.

Tassa te kammantā samijjheyyuṁ.

He would pay off the original loan and have enough left over to support his partner.

So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya.

Thinking about this,

Tassa evamassa:

‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ.

Tassa me te kammantā samijjhiṁsu.

Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti.

he’d be filled with joy and happiness.

So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose there was a person who was sick, suffering, gravely ill. They’d lose their appetite and get physically weak.

Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā.

But after some time they’d recover from that illness, and regain their appetite and their strength.

So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā.

Thinking about this,

Tassa evamassa:

‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno;

bhattañca me nacchādesi, na ca me āsi kāye balamattā.

Somhi etarahi tamhā ābādhā mutto;

bhattañca me chādeti, atthi ca me kāye balamattā’ti.

they’d be filled with joy and happiness.

So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose a person was imprisoned in a jail.

Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa.

But after some time they were released from jail, safe and sound, with no loss of wealth.

So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo.

Thinking about this,

Tassa evamassa:

‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena.

Natthi ca me kiñci bhogānaṁ vayo’ti.

they’d be filled with joy and happiness.

So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose a person was a bondservant. They belonged to someone else and were unable to go where they wish.

Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.

But after some time they’d be freed from servitude and become their own master, an emancipated individual able to go where they wish.

So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo.

Thinking about this,

Tassa evamassa:

‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo.

Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti.

they’d be filled with joy and happiness.

So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

Suppose there was a person with wealth and property who was traveling along a desert road, which was perilous, with nothing to eat.

Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ.

But after some time they crossed over the desert safely, arriving within a village, a sanctuary free of peril.

So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ.

Thinking about this,

Tassa evamassa:

‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ.

Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti.

they’d be filled with joy and happiness.

So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.

In the same way, as long as these five hindrances are not given up inside themselves, a bhikkhu regards them thus as a debt, a disease, a prison, slavery, and a desert crossing.

Evameva kho, mahārāja, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.

But when these five hindrances are given up inside themselves, a bhikkhu regards this as freedom from debt, good health, release from prison, emancipation, and sanctuary.

Seyyathāpi, mahārāja, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ;

evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

Seeing that the hindrances have been given up in them, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed.

Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

4.3.2.5. First Absorption

4.3.2.5. Paṭhamajhāna

Quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.

They drench, steep, fill, and spread their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.

Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī;

In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

evameva kho, mahārāja, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

This, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

4.3.2.6. Second Absorption

4.3.2.6. Dutiyajhāna

Furthermore, as the placing of the mind and keeping it connected are stilled, a bhikkhu enters and remains in the second absorption, which has the rapture and bliss born of samādhi, with internal clarity and confidence, and unified mind, without applying the mind and keeping it connected.

Puna caparaṁ, mahārāja, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with rapture and bliss born of samādhi. There’s no part of the body that’s not spread with rapture and bliss born of samādhi.

So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time.

Seyyathāpi, mahārāja, udakarahado gambhīro ubbhidodako tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya.

But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.

Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.

Evameva kho, mahārāja, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.

This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

4.3.2.7. Third Absorption

4.3.2.7. Tatiyajhāna

Furthermore, with the fading away of rapture, a bhikkhu enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

Puna caparaṁ, mahārāja, bhikkhu pītiyā ca virāgā upekkhako ca viharati sato sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti, tatiyaṁ jhānaṁ upasampajja viharati.

They drench, steep, fill, and spread their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.

Seyyathāpi, mahārāja, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa;

In the same way, a bhikkhu drenches, steeps, fills, and spreads their body with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

evameva kho, mahārāja, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

4.3.2.8. Fourth Absorption

4.3.2.8. Catutthajhāna

Furthermore, giving up pleasure and pain, and ending former happiness and sadness, a bhikkhu enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

Puna caparaṁ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.

So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the body that’s not spread over with white cloth.

Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;

In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.

evameva kho, mahārāja, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

4.3.3. The Eight Knowledges

4.3.3. Aṭṭhañāṇa

4.3.3.1. Knowledge and Vision

4.3.3.1. Vipassanāñāṇa

When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.

They understand:

So evaṁ pajānāti:

‘This body of mine is physical. It’s made up of the four primary elements, produced by mother and father, built up from rice and porridge, liable to anicca, to wearing away and erosion, to breaking up and destruction.

‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;

And this consciousness of mine is attached to it, tied to it.’

idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.

Suppose there was a beryl gem that was naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities.

Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno.

And it was strung with a thread of blue, yellow, red, white, or golden brown.

Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.

And someone with good eyesight were to take it in their hand and check it:

Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya:

‘This beryl gem is naturally beautiful, eight-faceted, well-worked, transparent, clear, and unclouded, endowed with all good qualities.

‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno;

And it’s strung with a thread of blue, yellow, red, white, or golden brown.’

tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.

In the same way, when their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it and project it toward knowledge and vision.

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.

So evaṁ pajānāti:

‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;

idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.

This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

4.3.3.2. Mind-Made Body

4.3.3.2. Manomayiddhiñāṇa

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.

From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.

So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

Suppose a person was to draw a reed out from its sheath.

Seyyathāpi, mahārāja, puriso muñjamhā īsikaṁ pavāheyya.

They’d think:

Tassa evamassa:

‘This is the reed, this is the sheath. The reed and the sheath are different things. The reed has been drawn out from the sheath.’

‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti.

Or suppose a person was to draw a sword out from its scabbard.

Seyyathā vā pana, mahārāja, puriso asiṁ kosiyā pavāheyya.

They’d think:

Tassa evamassa:

‘This is the sword, this is the scabbard. The sword and the scabbard are different things. The sword has been drawn out from the scabbard.’

‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti.

Or suppose a person was to draw a snake out from its slough.

Seyyathā vā pana, mahārāja, puriso ahiṁ karaṇḍā uddhareyya.

They’d think:

Tassa evamassa:

‘This is the snake, this is the slough. The snake and the slough are different things. The snake has been drawn out from the slough.’

‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.

From this body they create another body, physical, mind-made, complete in all its various parts, not deficient in any faculty.

So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.

This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

4.3.3.3. Psychic Powers

4.3.3.3. Iddhividhañāṇa

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti.

They wield the many kinds of psychic power: multiplying themselves and becoming one again; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful; controlling the body as far as the Brahmā realm.

So anekavihitaṁ iddhividhaṁ paccanubhoti—ekopi hutvā bahudhā hoti, bahudhāpi hutvā eko hoti; āvibhāvaṁ tirobhāvaṁ tirokuṭṭaṁ tiropākāraṁ tiropabbataṁ asajjamāno gacchati seyyathāpi ākāse; pathaviyāpi ummujjanimujjaṁ karoti seyyathāpi udake; udakepi abhijjamāne gacchati seyyathāpi pathaviyā; ākāsepi pallaṅkena kamati seyyathāpi pakkhī sakuṇo; imepi candimasūriye evaṁmahiddhike evaṁmahānubhāve pāṇinā parāmasati parimajjati; yāva brahmalokāpi kāyena vasaṁ vatteti.

Suppose an expert potter or their apprentice had some well-prepared clay. They could produce any kind of pot that they like.

Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.

Or suppose a deft ivory-carver or their apprentice had some well-prepared ivory. They could produce any kind of ivory item that they like.

Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.

Or suppose a deft goldsmith or their apprentice had some well-prepared gold. They could produce any kind of gold item that they like.

Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti.

This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

4.3.3.4. Clairaudience

4.3.3.4. Dibbasotañāṇa

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti.

With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.

So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

Suppose there was a person traveling along the road. They’d hear the sound of drums, clay drums, horns, kettledrums, and tom-toms. They’d think: ‘That’s the sound of drums,’ and ‘that’s the sound of clay-drums,’ and ‘that’s the sound of horns, kettledrums, and tom-toms.’

Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti.

With clairaudience that is purified and superhuman, they hear both kinds of sounds, human and divine, whether near or far.

So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.

This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

4.3.3.5. Comprehending the Minds of Others

4.3.3.5. Cetopariyañāṇa

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.

They understand the minds of other beings and individuals, having comprehended them with their own mind.

So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—

They understand mind with greed as ‘mind with greed’,

sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,

and mind without greed as ‘mind without greed’.

vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti,

They understand mind with hate …

sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti,

mind without hate …

vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti,

mind with delusion …

samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti,

mind without delusion …

vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,

constricted mind …

saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,

scattered mind …

vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,

expansive mind …

mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,

unexpansive mind …

amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,

mind that is not supreme …

sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti,

mind that is supreme …

anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti,

immersed mind …

samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti,

unimmersed mind …

asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti,

freed mind …

vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti,

They understand unfreed mind as ‘unfreed mind’.

avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

Suppose there was a woman or man who was young, youthful, and fond of adornments, and they check their own reflection in a clean bright mirror or a clear bowl of water. If they had a spot they’d know ‘I have a spot,’ and if they had no spots they’d know ‘I have no spots.’

Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya;

evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.

They understand the minds of other beings and individuals, having comprehended them with their own mind.

So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—

sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,

vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti,

sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti,

vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti,

samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti,

vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,

saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,

vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,

mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,

amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,

sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti,

anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti,

samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti,

asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti,

vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti,

avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.

This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

4.3.3.6. Recollection of Past Lives

4.3.3.6. Pubbenivāsānussatiñāṇa

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti.

They recollect many kinds of past lives, that is, one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world expanding, many eons of the world contracting and expanding. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo tissopi jātiyo catassopi jātiyo pañcapi jātiyo dasapi jātiyo vīsampi jātiyo tiṁsampi jātiyo cattālīsampi jātiyo paññāsampi jātiyo jātisatampi jātisahassampi jātisatasahassampi anekepi saṁvaṭṭakappe anekepi vivaṭṭakappe anekepi saṁvaṭṭavivaṭṭakappe, ‘amutrāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto amutra udapādiṁ; tatrāpāsiṁ evaṁnāmo evaṅgotto evaṁvaṇṇo evamāhāro evaṁsukhadukkhappaṭisaṁvedī evamāyupariyanto, so tato cuto idhūpapanno’ti. Iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’

Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya. So tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti.

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti.

This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

4.3.3.7. Clairvoyance

4.3.3.7. Dibbacakkhuñāṇa

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.

With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti.

Suppose there was a stilt longhouse at the central square. A person with good eyesight standing there might see people entering and leaving a house, walking along the streets and paths, and sitting at the central square. They’d think: ‘These are people entering and leaving a house, walking along the streets and paths, and sitting at the central square.’

Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti.

This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

4.3.3.8. Ending of Defilements

4.3.3.8. Āsavakkhayañāṇa

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.

They truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.

So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.

They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.

Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.

Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,

When they’re freed, they know they’re freed.

vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti,

They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’

‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. They’d think: ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’

Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.

‘So idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,

vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti,

‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.

This too, great king, is a fruit of the ascetic life that’s apparent in the present life which is better and finer than the former ones.

Idaṁ kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.

And, great king, there is no other fruit of the ascetic life apparent in the present life which is better and finer than this.”

Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṁ sandiṭṭhikaṁ sāmaññaphalaṁ uttaritaraṁ vā paṇītataraṁ vā natthī”ti.

5. Ajātasattu Declares Himself a Lay Follower

5. Ajātasattuupāsakattapaṭivedanā

When the Buddha had spoken, King Ajātasattu said to him,

Evaṁ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca:

“Excellent, sir! Excellent!

“abhikkantaṁ, bhante, abhikkantaṁ, bhante.

As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, the Buddha has made the teaching clear in many ways.

Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ, bhante, bhagavatā anekapariyāyena dhammo pakāsito.

I go for refuge to the Buddha, to the teaching, and to the bhikkhu Saṅgha.

Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.

From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.

Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.

I have made a mistake, sir. It was foolish, stupid, and unskillful of me to take the life of my father, a just and principled king, for the sake of authority.

Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ pitaraṁ dhammikaṁ dhammarājānaṁ issariyakāraṇā jīvitā voropesiṁ.

Please, sir, accept my mistake for what it is, so I will restrain myself in future.”

Tassa me, bhante bhagavā, accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.

“Indeed, great king, you made a mistake. It was foolish, stupid, and unskillful of you to take the life of your father, a just and principled king, for the sake of sovereignty.

“Taggha tvaṁ, mahārāja, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā voropesi.

But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.

Yato ca kho tvaṁ, mahārāja, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.

For it is growth in the training of the Noble One to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.

When the Buddha had spoken, King Ajātasattu said to him,

Evaṁ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca:

“Well, now, sir, I must go. I have many duties, and much to do.”

“handa ca dāni mayaṁ, bhante, gacchāma bahukiccā mayaṁ bahukaraṇīyā”ti.

“Please, great king, go at your convenience.”

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.

Then the king, having approved and agreed with what the Buddha said, got up from his seat, bowed, and respectfully circled him, keeping him on his right, before leaving.

Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Soon after the king had left, the Buddha addressed the bhikkhū,

Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi:

“The king is broken, bhikkhū,

“khatāyaṁ, bhikkhave, rājā.

he is ruined.

Upahatāyaṁ, bhikkhave, rājā.

If he had not taken the life of his father, a just and principled king, the stainless, immaculate vision of the Dhamma would have arisen in him in that very seat.”

Sacāyaṁ, bhikkhave, rājā pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā na voropessatha, imasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ uppajjissathā”ti.

That is what the Buddha said.

Idamavoca bhagavā.

Satisfied, the bhikkhū were happy with what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Sāmaññaphalasuttaṁ niṭṭhitaṁ dutiyaṁ.

Summary by Bhikkhu Bodhi

Sāmaññaphala Sutta: The Fruits of the Homeless Life. King Ajātasattu of Magadha, who gained the throne by parricide, comes to the Buddha with a question he has already posed in vain to six rival ‘philosophers’: What are the fruits, visible here and now (in this life) of the life of renunciation? The Buddha tells him, and then goes on to speak of the higher benefits, the various meditative states, and finally true liberation (this section recurs in the next eleven Suttas). The King, deeply impressed, declares himself a lay-follower. The Buddha later tells his disciples that but for his crime Ajātasattu would have become a Stream-winner by the ‘opening of the Dhamma-eye’.