Digha Nikaya - Samannaphala Sutta

DN 2
Samaññaphala Sutta
The Fruits of the Contemplative Life
Translated from the Pali by
Thanissaro BhikkhuPTS: D i 47



Source: Transcribed from a file provided by the translator.



Copyright © 1997 Thanissaro Bhikkhu.
Access to Insight edition © 1997
For free distribution. This work may be republished, reformatted,
reprinted, and redistributed in any medium. It is the author's wish,
however, that any such republication and redistribution be made available
to the public on a free and unrestricted basis and that translations and
other derivative works be clearly marked as such.



Translator's Introduction
This discourse is one of the masterpieces of the Pali canon. At heart, it is a
comprehensive portrait of the Buddhist path of training, illustrating each stage
of the training with vivid similes. This portrait is placed in juxtaposition to
the Buddhist view of the teachings of rival philosophical teachers of the time,
showing how the Buddha — in contradistinction to the inflexible, party-line
approach of his contemporaries — presented his teaching in a way that was
pertinent and sensitive to the needs of his listeners. This larger portrait of
the intellectual landscape of early Buddhist India is then presented in a moving
narrative frame: the sad story of King Ajatasattu.
Ajatasattu was the son of King Bimbisara of Magadha, one of the Buddha's
earliest followers. Urged on by Devadatta — the Buddha's cousin, who wished to
use Ajatasattu's support in his bid to take over the Buddha's position as head
of the Sangha — Ajatasattu arranged for his father's death so that he could
secure his own position on the throne. As a result of this evil deed, he was
destined not only to be killed by his own son — Udayibhadda (mentioned in the
discourse) — but also to take immediate rebirth in one of the lowest regions of
hell.
In this discourse, Ajatasattu visits the Buddha in hopes that the latter will
bring some peace to his mind. The question he puts to the Buddha shows the
limited level of his own understanding, so the Buddha patiently describes the
steps of the training, beginning at a very basic level and gradually moving up,
as a way of raising the king's spiritual horizons. At the end of the talk,
Ajatasattu takes refuge in the Triple Gem. Although his earlier deeds were so
heavy that this expression of faith could have only limited consequences in the
immediate present, the Commentary assures us that the king's story would
ultimately have a happy ending. After the Buddha's death, he sponsored the First
Council, at which a congress of arahant disciples produced the first
standardized account of the Buddha's teachings. As a result of the merit coming
from this deed, Ajatasattu is destined — after his release from hell — to attain
Awakening as a Private Buddha.



I have heard that on one occasion the Blessed One was staying at Rajagaha, in
Jivaka Komarabhacca's mango grove, with a large community of monks — 1,250 monks
in all. Now at that time — it being the observance day, the full-moon night of
the water-lily season, the fourth month of the rains — King Ajatasattu of
Magadha, the son of Queen Videha, was sitting on the roof terrace of his palace
surround by his ministers. Then he felt inspired to exclaim: "How wonderful is
this moonlit night! How beautiful... How lovely... How inspiring... How
auspicious is this moonlit night! What priest or contemplative should we visit
tonight who might enlighten and bring peace to our mind?"
When this was said, one of the ministers said to the king: "Your majesty, there
is Purana Kassapa, the leader of a community, the leader of a group, the teacher
of a group, honored and famous, esteemed as holy by the mass of people. He is
aged, long gone forth, advanced in years, in the last phase of life. Your
majesty should visit him. Perhaps, if you visited him, he would enlighten and
bring peace to your mind."
When this was said, the king remained silent.
Then another minister said to the king: "Your majesty, there is Makkhali
Gosala... Your majesty, there is Ajita Kesakambalin... Your majesty, there is
Pakudha Kaccayana... Your majesty, there is Sañjaya Belatthaputta... Your
majesty, there is Nigantha Nataputta, the leader of a community, the leader of a
group, the teacher of a group, honored and famous, esteemed as holy by the mass
of people. He is aged, long gone forth, advanced in years, in the last phase of
life. Your majesty should visit him. Perhaps, if you visited him, he would
enlighten and bring peace to your mind."
When this was said, the king remained silent.
All this time Jivaka Komarabhacca was sitting silently not far from the king. So
the king said to him, "Friend Jivaka, why are you silent?"
"Your majesty, there is the Blessed One, worthy and rightly self-awakened,
staying in my mango grove with a large community of monks — 1,250 monks in all.
Concerning this Blessed One, this admirable report has been spread: 'Surely, the
Blessed One is worthy and rightly self-awakened, consummate in clear knowing and
conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of
tamable people, teacher of beings human and divine, awakened, blessed.' Your
majesty should visit him. Perhaps, if you visited him, he would enlighten and
bring peace to your mind."
"Then in that case, friend Jivaka, have the riding elephants prepared."
Having replied, "As you say, your majesty," having had five hundred female
elephants prepared as well as the king's personal tusker, Jivaka announced to
the king: "Your majesty, your riding elephants are prepared. Do what you think
it is now time to do."
Then the king, having had five hundred of his women mounted on the five hundred
female elephants — one on each — and having mounted his own personal tusker, set
out from the capital in full royal state, with attendants carrying torches,
headed for Jivaka Komarabhacca's mango grove. But when the king was not far from
the mango grove, he was gripped with fear, trepidation, his hair standing on
end. Fearful, agitated, his hair standing on end, he said to Jivaka
Komarabhacca: "Friend Jivaka, you aren't deceiving me, are you? You aren't
betraying me, are you? You aren't turning me over to my enemies, are you? How
can there be such a large community of monks — 1,250 in all — with no sound of
sneezing, no sound of coughing, no voices at all?"
"Don't be afraid, great king. Don't be afraid. I'm not deceiving you or
betraying you or turning you over to your enemies. Go forward, great king, go
forward! Those are lamps burning in the pavilion hall."
Then the king, going as far on his tusker as the ground would permit, dismounted
and approached the door of the pavilion on foot. On arrival, he asked Jivaka:
"Where, friend Jivaka, is the Blessed One?"
"That is the Blessed One, great king, sitting against the middle pillar, facing
east, surrounded by the community of monks."
Then the king approached the Blessed One and, on reaching him, stood to one
side. As he was standing there — surveying the community of monks sitting in
absolute silence, as calm as a lake — he felt inspired to exclaim: "May my son,
Prince Udayibhadda, enjoy the same peace that this community of monks now
enjoys!"
[The Blessed One said:] "Have you come, great king, together with your
affections?"
"Lord, my son, Prince Udayibhadda, is very dear to me. May he enjoy the same
peace that this community of monks now enjoys!"
Then, bowing down to the Blessed One, and saluting the community of monks with
his hands palm-to-palm over his heart, he sat to one side. As he was sitting
there, he said to the Blessed One: "I would like to ask the Blessed One about a
certain issue, if he would give me the opportunity to explain my question."
"Ask, great king, whatever you like."
The King's Question
"Lord, there are these common craftsmen: elephant-trainers, horse-trainers,
charioteers, archers, standard bearers, camp marshals, supply corps officers,
high royal officers, commandos, military heroes, armor-clad warriors,
leather-clad warriors, domestic slaves, confectioners, barbers, bath attendants,
cooks, garland-makers, laundrymen, weavers, basket-makers, potters, calculators,
accountants, and any other craftsmen of a similar sort. They live off the fruits
of their crafts, visible in the here and now. They give happiness and pleasure
to themselves, to their parents, wives, and children, to their friends and
colleagues. They put in place an excellent presentation of offerings to priests
and contemplatives, leading to heaven, resulting in happiness, conducive to a
heavenly rebirth. Is it possible, lord, to point out a similar fruit of the
contemplative life, visible in the here and now?"
"Do you remember, great king, ever having asked this question of other priests
and contemplatives?"
"Yes, I do."
"If it isn't troublesome for you, how did they answer?"
"No, it's not troublesome for me wherever the Blessed One — or someone like the
Blessed One — is sitting."
"Then speak, great king."
Non-action
"Once, lord, I approached Purana Kassapa and, on arrival, exchanged courteous
greetings with him. After an exchange of friendly greetings and courtesies, I
sat to one side. As I was sitting there I asked him: 'Venerable Kassapa, there
are these common craftsmen... They live off the fruits of their crafts, visible
in the here and now... Is it possible, venerable sir, to point out a similar
fruit of the contemplative life, visible in the here and now?'
"When this was said, Purana Kassapa said to me, 'Great king, in acting or
getting others to act, in mutilating or getting others to mutilate, in torturing
or getting others to torture, in inflicting sorrow or in getting others to
inflict sorrow, in tormenting or getting others to torment, in intimidating or
getting others to intimidate, in taking life, taking what is not given, breaking
into houses, plundering wealth, committing burglary, ambushing highways,
committing adultery, speaking falsehood — one does no evil. If with a
razor-edged disk one were to turn all the living beings on this earth to a
single heap of flesh, a single pile of flesh, there would be no evil from that
cause, no coming of evil. Even if one were to go along the right bank of the
Ganges, killing and getting others to kill, mutilating and getting others to
mutilate, torturing and getting others to torture, there would be no evil from
that cause, no coming of evil. Even if one were to go along the left bank of the
Ganges, giving and getting others to give, making sacrifices and getting others
to make sacrifices, there would be no merit from that cause, no coming of merit.
Through generosity, self-control, restraint, and truthful speech there is no
merit from that cause, no coming of merit.'
"Thus, when asked about a fruit of the contemplative life, visible here and now,
Purana Kassapa answered with non-action. Just as if a person, when asked about a
mango, were to answer with a breadfruit; or, when asked about a breadfruit, were
to answer with a mango: In the same way, when asked about a fruit of the
contemplative life, visible here and now, Purana Kassapa answered with
non-action. The thought occurred to me: 'How can anyone like me think of
disparaging a priest or contemplative living in his realm?' Yet I neither
delighted in Purana Kassapa's words nor did I protest against them. Neither
delighting nor protesting, I was dissatisfied. Without expressing
dissatisfaction, without accepting his teaching, without adopting it, I got up
from my seat and left.
Purification through Wandering-on
"Another time I approached Makkhali Gosala and, on arrival, exchanged courteous
greetings with him. After an exchange of friendly greetings and courtesies, I
sat to one side. As I was sitting there I asked him: 'Venerable Gosala, there
are these common craftsmen... They live off the fruits of their crafts, visible
in the here and now... Is it possible, venerable sir, to point out a similar
fruit of the contemplative life, visible in the here and now?'
"When this was said, Makkhali Gosala said to me, 'Great king, there is no cause,
no requisite condition, for the defilement of beings. Beings are defiled without
cause, without requisite condition. There is no cause, no requisite condition,
for the purification of beings. Beings are purified without cause, without
requisite condition. There is nothing self-caused, nothing other-caused, nothing
human-caused. There is no strength, no effort, no human energy, no human
endeavor. All living beings, all life, all beings, all souls are powerless,
devoid of strength, devoid of effort. Subject to the changes of fate,
serendipity, and nature, they are sensitive to pleasure and pain in the six
great classes of birth.
"'There are 1,406,600 principle modes of origin. There are 500 kinds of kamma,
five kinds, and three kinds; full kamma and half kamma. There are 62 pathways,
62 sub-eons, six great classes of birth, eight classes of men, 4,900 modes of
livelihood, 4,900 kinds of wanderers, 4,900 Naga-abodes, 2,000 faculties, 3,000
hells, 36 dust-realms, seven spheres of percipient beings, seven spheres of
non-percipient beings, seven kinds of jointed plants, seven kinds of devas,
seven kinds of human beings, seven kinds of demons, seven great lakes, seven
major knots, seven minor knots, 700 major precipices, 700 minor precipices, 700
major dreams, 700 minor dreams, 84,000 great aeons. Having transmigrated and
wandered on through these, the wise and the foolish alike will put an end to
pain.
"'Though one might think, "Through this morality, this practice, this austerity,
or this holy life I will ripen unripened kamma and eliminate ripened kamma
whenever touched by it" — that is impossible. Pleasure and pain are measured
out, the wandering-on is fixed in its limits. There is no shortening or
lengthening, no accelerating or decelerating. Just as a ball of string, when
thrown, comes to its end simply by unwinding, in the same way, having
transmigrated and wandered on, the wise and the foolish alike will put an end to
pain.'
"Thus, when asked about a fruit of the contemplative life, visible here and now,
Makkhali Gosala answered with purification through wandering-on. Just as if a
person, when asked about a mango, were to answer with a breadfruit; or, when
asked about a breadfruit, were to answer with a mango. In the same way, when
asked about a fruit of the contemplative life, visible here and now, Makkhali
Gosala answered with purification through wandering-on. The thought occurred to
me: 'How can anyone like me think of disparaging a priest or contemplative
living in his realm?' Yet I neither delighted in Makkhali Gosala's words nor did
I protest against them. Neither delighting nor protesting, I was dissatisfied.
Without expressing dissatisfaction, without accepting his teaching, without
adopting it, I got up from my seat and left.
Annihilation
"Another time I approached Ajita Kesakambalin and, on arrival, exchanged
courteous greetings with him. After an exchange of friendly greetings and
courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable
Ajita, there are these common craftsmen... They live off the fruits of their
crafts, visible in the here and now... Is it possible, venerable sir, to point
out a similar fruit of the contemplative life, visible in the here and now?'
"When this was said, Ajita Kesakambalin said to me, 'Great king, there is
nothing given, nothing offered, nothing sacrificed. There is no fruit or result
of good or bad actions. There is no this world, no next world, no mother, no
father, no spontaneously reborn beings; no priests or contemplatives who, faring
rightly and practicing rightly, proclaim this world and the next after having
directly known and realized it for themselves. A person is a composite of four
primary elements. At death, the earth (in the body) returns to and merges with
the (external) earth-substance. The fire returns to and merges with the external
fire-substance. The liquid returns to and merges with the external
liquid-substance. The wind returns to and merges with the external
wind-substance. The sense-faculties scatter into space. Four men, with the bier
as the fifth, carry the corpse. Its eulogies are sounded only as far as the
charnel ground. The bones turn pigeon-colored. The offerings end in ashes.
Generosity is taught by idiots. The words of those who speak of existence after
death are false, empty chatter. With the break-up of the body, the wise and the
foolish alike are annihilated, destroyed. They do not exist after death.'
"Thus, when asked about a fruit of the contemplative life, visible here and now,
Ajita Kesakambalin answered with annihilation. Just as if a person, when asked
about a mango, were to answer with a breadfruit; or, when asked about a
breadfruit, were to answer with a mango. In the same way, when asked about a
fruit of the contemplative life, visible here and now, Ajita Kesakambalin
answered with annihilation. The thought occurred to me: 'How can anyone like me
think of disparaging a priest or contemplative living in his realm?' Yet I
neither delighted in Ajita Kesakambalin's words nor did I protest against them.
Neither delighting nor protesting, I was dissatisfied. Without expressing
dissatisfaction, without accepting his teaching, without adopting it, I got up
from my seat and left.
Non-relatedness
"Another time I approached Pakudha Kaccayana and, on arrival, exchanged
courteous greetings with him. After an exchange of friendly greetings and
courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable
Kaccayana, there are these common craftsmen... They live off the fruits of their
crafts, visible in the here and now... Is it possible, venerable sir, to point
out a similar fruit of the contemplative life, visible in the here and now?'
"When this was said, Pakudha Kaccayana said to me, 'Great king, there are these
seven substances — unmade, irreducible, uncreated, without a creator, barren,
stable as a mountain-peak, standing firm like a pillar — that do not alter, do
not change, do not interfere with one another, are incapable of causing one
another pleasure, pain, or both pleasure and pain. Which seven? The
earth-substance, the liquid-substance, the fire-substance, the wind-substance,
pleasure, pain, and the soul as the seventh. These are the seven substances —
unmade, irreducible, uncreated, without a creator, barren, stable as a
mountain-peak, standing firm like a pillar — that do not alter, do not change,
do not interfere with one another, and are incapable of causing one another
pleasure, pain, or both pleasure and pain.
"'And among them there is no killer nor one who causes killing, no hearer nor
one who causes hearing, no cognizer nor one who causes cognition. When one cuts
off [another person's] head, there is no one taking anyone's life. It is simply
between the seven substances that the sword passes.'
"Thus, when asked about a fruit of the contemplative life, visible here and now,
Pakudha Kaccayana answered with non-relatedness. Just as if a person, when asked
about a mango, were to answer with a breadfruit; or, when asked about a
breadfruit, were to answer with a mango. In the same way, when asked about a
fruit of the contemplative life, visible here and now, Pakudha Kaccayana
answered with non-relatedness. The thought occurred to me: 'How can anyone like
me think of disparaging a priest or contemplative living in his realm?' Yet I
neither delighted in Pakudha Kaccayana's words nor did I protest against them.
Neither delighting nor protesting, I was dissatisfied. Without expressing
dissatisfaction, without accepting his teaching, without adopting it, I got up
from my seat and left.
Fourfold Restraint
"Another time I approached Nigantha Nataputta and, on arrival, exchanged
courteous greetings with him. After an exchange of friendly greetings and
courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable
Aggivessana, there are these common craftsmen... They live off the fruits of
their crafts, visible in the here and now... Is it possible, venerable sir, to
point out a similar fruit of the contemplative life, visible in the here and
now?'
"When this was said, Nigantha Nataputta said to me, 'Great king, there is the
case where the Nigantha — the knotless one — is restrained with the fourfold
restraint. And how is the Nigantha restrained with the fourfold restraint? There
is the case where the Nigantha is obstructed by all waters, conjoined with all
waters, cleansed with all waters, suffused with all waters. This is how the
Nigantha is restrained with the fourfold restraint. When the Nigantha — a
knotless one — is restrained with such a fourfold restraint, he is said to be a
Knotless One (Nigantha), a son of Nata (Nataputta), with his self perfected, his
self controlled, his self established.'
"Thus, when asked about a fruit of the contemplative life, visible here and now,
Nigantha Nataputta answered with fourfold restraint. Just as if a person, when
asked about a mango, were to answer with a breadfruit; or, when asked about a
breadfruit, were to answer with a mango: In the same way, when asked about a
fruit of the contemplative life, visible here and now, Nigantha Nataputta
answered with fourfold restraint. The thought occurred to me: 'How can anyone
like me think of disparaging a priest or contemplative living in his realm?' Yet
I neither delighted in Nigantha Nataputta's words nor did I protest against
them. Neither delighting nor protesting, I was dissatisfied. Without expressing
dissatisfaction, without accepting his teaching, without adopting it, I got up
from my seat and left.
Evasion
"Another time I approached Sañjaya Belatthaputta and, on arrival, exchanged
courteous greetings with him. After an exchange of friendly greetings and
courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable
Sañjaya, there are these common craftsmen... They live off the fruits of their
crafts, visible in the here and now... Is it possible, venerable sir, to point
out a similar fruit of the contemplative life, visible in the here and now?'
"When this was said, Sañjaya Belatthaputta said to me, 'If you ask me if there
exists another world [after death], if I thought that there exists another
world, would I declare that to you? I don't think so. I don't think in that way.
I don't think otherwise. I don't think not. I don't think not not. If you asked
me if there isn't another world... both is and isn't... neither is nor isn't...
if there are beings who transmigrate... if there aren't... both are and
aren't... neither are nor aren't... if the Tathagata exists after death...
doesn't... both... neither exists nor exists after death, would I declare that
to you? I don't think so. I don't think in that way. I don't think otherwise. I
don't think not. I don't think not not.'
"Thus, when asked about a fruit of the contemplative life, visible here and now,
Sañjaya Belatthaputta answered with evasion. Just as if a person, when asked
about a mango, were to answer with a breadfruit; or, when asked about a
breadfruit, were to answer with a mango: In the same way, when asked about a
fruit of the contemplative life, visible here and now, Sañjaya Belatthaputta
answered with evasion. The thought occurred to me: 'This — among these priests
and contemplatives — is the most foolish and confused of all. How can he, when
asked about a fruit of the contemplative life, visible here and now, answer with
evasion?' Still the thought occurred to me: 'How can anyone like me think of
disparaging a priest or contemplative living in his realm?' Yet I neither
delighted in Sañjaya Belatthaputta's words nor did I protest against them.
Neither delighting nor protesting, I was dissatisfied. Without expressing
dissatisfaction, without accepting his teaching, without adopting it, I got up
from my seat and left.
The First Visible Fruit of the Contemplative Life
"So, lord, I ask the Blessed One as well: There are these common craftsmen:
elephant-trainers, horse-trainers, charioteers, archers, standard bearers, camp
marshals, supply corps officers, high royal officers, commandos, military
heroes, armor-clad warriors, leather-clad warriors, domestic slaves,
confectioners, barbers, bath attendants, cooks, garland-makers, laundrymen,
weavers, basket-makers, potters, calculators, accountants, and any other
craftsmen of a similar sort. They live off the fruits of their crafts, visible
in the here and now. They give happiness and pleasure to themselves, to their
parents, wives, and children, to their friends and colleagues. They put in place
an excellent presentation of offerings to priests and contemplatives, leading to
heaven, resulting in happiness, conducive to a heavenly rebirth. Is it possible,
lord, to point out a similar fruit of the contemplative life, visible in the
here and now?"
"Yes, it is, great king. But first, with regard to that, I will ask you a
counter-question. Answer however you please. Suppose there were a man of yours:
your slave, your workman, rising in the morning before you, going to bed in the
evening only after you, doing whatever you order, always acting to please you,
speaking politely to you, always watching for the look on your face. The thought
would occur to him: 'Isn't it amazing? Isn't it astounding? — the destination,
the results, of meritorious deeds. For this King Ajatasattu is a human being,
and I, too, am a human being, yet King Ajatasattu enjoys himself supplied and
replete with the five strings of sensuality — like a deva, as it were — while I
am his slave, his workman... always watching for the look on his face. I, too,
should do meritorious deeds. What if I were to shave off my hair and beard, put
on the ochre robes, and go forth from the household life into homelessness?'
"So after some time he shaves off his hair and beard, puts on the ochre robes,
and goes forth from the household life into homelessness. Having thus gone forth
he lives restrained in body, speech, and mind, content with the simplest food
and shelter, delighting in solitude. Then suppose one of your men were to inform
you: 'You should know, your majesty, that that man of yours — your slave, your
workman... always watching for the look on your face... has gone forth from the
household life into homelessness... content with the simplest food and shelter,
delighting in solitude.' Would you, thus informed, say, 'Bring that man back to
me. Make him again be my slave, my workman... always watching for the look on my
face!'?"
"Not at all, lord. Rather, I am the one who should bow down to him, rise up out
of respect for him, invite him to a seat, invite him to accept gifts of robes,
almsfood, lodgings, and medicinal requisites for the sick. And I would provide
him with righteous safety, defense, and protection."
"So what do you think, great king. With that being the case, is there a visible
fruit of the contemplative life, or is there not?"
"Yes, lord. With that being the case, there certainly is a visible fruit of the
contemplative life."
"This, great king, is the first fruit of the contemplative life, visible in the
here and now, that I point out to you."
The Second Visible Fruit of the Contemplative Life
"But is it possible, lord, to point out yet another fruit of the contemplative
life, visible in the here and now?"
"Yes, it is, great king. But first, with regard to that, I will ask you a
counter-question. Answer however you please. Suppose there were a man of yours:
a farmer, a householder, a taxpayer swelling the royal treasury. The thought
would occur to him: 'Isn't it amazing? Isn't it astounding? — the destination,
the results, of meritorious deeds! For this King Ajatasattu is a human being,
and I, too, am a human being, yet King Ajatasattu enjoys himself supplied and
replete with the five strings of sensuality — like a deva, as it were — while I
am a farmer, a householder, a taxpayer swelling the royal treasury. I, too,
should do meritorious deeds. What if I were to shave off my hair and beard, put
on the ochre robes, and go forth from the household life into homelessness?'
"So after some time he abandons his mass of wealth, large or small; leaves his
circle of relatives, large or small; shaves off his hair and beard, puts on the
ochre robes, and goes forth from the household life into homelessness. Having
thus gone forth he lives restrained in body, speech, and mind, content with the
simplest food and shelter, delighting in solitude. Then suppose one of your men
were to inform you: 'You should know, your majesty, that that man of yours — the
farmer, the householder, the taxpayer swelling the royal treasury... has gone
forth from the household life into homelessness... content with the simplest
food and shelter, delighting in solitude.' Would you, thus informed, say, 'Bring
that man back to me. Make him again be a farmer, a householder, a taxpayer
swelling the royal treasury!'?"
"Not at all, lord. Rather, I am the one who should bow down to him, rise up out
of respect for him, invite him to a seat, invite him to accept gifts of robes,
almsfood, lodgings, and medicinal requisites for the sick. And I would provide
him with righteous safety, defense, and protection."
"So what do you think, great king. With that being the case, is there a visible
fruit of the contemplative life, or is there not?"
"Yes, lord. With that being the case, there certainly is a visible fruit of the
contemplative life."
"This, great king, is the second fruit of the contemplative life, visible in the
here and now, that I point out to you."
Higher Fruits of the Contemplative Life
"But is it possible, lord, to point out yet another fruit of the contemplative
life, visible in the here and now?"
"Yes, it is, great king. Listen and pay close attention. I will speak.
"There is the case, great king, where a Tathagata appears in the world, worthy
and rightly self-awakened. He teaches the Dhamma admirable in its beginning,
admirable in its middle, admirable in its end. He proclaims the holy life both
in its particulars and in its essence, entirely perfect, surpassingly pure.
"A householder or householder's son, hearing the Dhamma, gains conviction in the
Tathagata and reflects: 'Household life is confining, a dusty path. The life
gone forth is like the open air. It is not easy living at home to practice the
holy life totally perfect, totally pure, like a polished shell. What if I were
to shave off my hair and beard, put on the ochre robes, and go forth from the
household life into homelessness?'
"So after some time he abandons his mass of wealth, large or small; leaves his
circle of relatives, large or small; shaves off his hair and beard, puts on the
ochre robes, and goes forth from the household life into homelessness.
"When he has thus gone forth, he lives restrained by the rules of the monastic
code, seeing danger in the slightest faults. Consummate in his virtue, he guards
the doors of his senses, is possessed of mindfulness and alertness, and is
content.
The Lesser Section on Virtue
"And how is a monk consummate in virtue? Abandoning the taking of life, he
abstains from the taking of life. He dwells with his rod laid down, his knife
laid down, scrupulous, merciful, compassionate for the welfare of all living
beings. This is part of his virtue.
"Abandoning the taking of what is not given, he abstains from taking what is not
given. He takes only what is given, accepts only what is given, lives not by
stealth but by means of a self that has become pure. This, too, is part of his
virtue.
"Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the
sexual act that is the villager's way. This, too, is part of his virtue.
"Abandoning false speech, he abstains from false speech. He speaks the truth,
holds to the truth, is firm, reliable, no deceiver of the world. This, too, is
part of his virtue.
"Abandoning divisive speech he abstains from divisive speech. What he has heard
here he does not tell there to break those people apart from these people here.
What he has heard there he does not tell here to break these people apart from
those people there. Thus reconciling those who have broken apart or cementing
those who are united, he loves concord, delights in concord, enjoys concord,
speaks things that create concord. This, too, is part of his virtue.
"Abandoning abusive speech, he abstains from abusive speech. He speaks words
that are soothing to the ear, that are affectionate, that go to the heart, that
are polite, appealing and pleasing to people at large. This, too, is part of his
virtue.
"Abandoning idle chatter, he abstains from idle chatter. He speaks in season,
speaks what is factual, what is in accordance with the goal, the Dhamma, and the
Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed,
connected with the goal. This, too, is part of his virtue.
"He abstains from damaging seed and plant life.
"He eats only once a day, refraining from the evening meal and from food at the
wrong time of day.
"He abstains from dancing, singing, instrumental music, and from watching shows.
"He abstains from wearing garlands and from beautifying himself with scents and
cosmetics.
"He abstains from high and luxurious beds and seats.
"He abstains from accepting gold and money.
"He abstains from accepting uncooked grain... raw meat... women and girls...
male and female slaves... goats and sheep... fowl and pigs... elephants, cattle,
steeds, and mares... fields and property.
"He abstains from running messages... from buying and selling... from dealing
with false scales, false metals, and false measures... from bribery, deception,
and fraud.
"He abstains from mutilating, executing, imprisoning, highway robbery, plunder,
and violence.
"This, too, is part of his virtue.
The Intermediate Section on Virtue
"Whereas some priests and contemplatives, living off food given in faith, are
addicted to damaging seed and plant life such as these — plants propagated from
roots, stems, joints, buddings, and seeds — he abstains from damaging seed and
plant life such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are
addicted to consuming stored-up goods such as these — stored-up food, stored-up
drinks, stored-up clothing, stored-up vehicles, stored-up bedding, stored-up
scents, and stored-up meat — he abstains from consuming stored-up goods such as
these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are
addicted to watching shows such as these — dancing, singing, instrumental music,
plays, ballad recitations, hand-clapping, cymbals and drums, magic lantern
scenes, acrobatic and conjuring tricks, elephant fights, horse fights, buffalo
fights, bull fights, goat fights, ram fights, cock fights, quail fights;
fighting with staves, boxing, wrestling, war-games, roll calls, battle arrays,
and regimental reviews — he abstains from watching shows such as these. This,
too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are
addicted to heedless and idle games such as these — eight-row chess, ten-row
chess, chess in the air, hopscotch, spillikins, dice, stick games,
hand-pictures, ball-games, blowing through toy pipes, playing with toy plows,
turning somersaults, playing with toy windmills, toy measures, toy chariots, toy
bows, guessing letters drawn in the air, guessing thoughts, mimicking
deformities — he abstains from heedless and idle games such as these. This, too,
is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are
addicted to high and luxurious furnishings such as these — over-sized couches,
couches adorned with carved animals, long-haired coverlets, multi-colored
patchwork coverlets, white woolen coverlets, woolen coverlets embroidered with
flowers or animal figures, stuffed quilts, coverlets with fringe, silk coverlets
embroidered with gems; large woolen carpets; elephant, horse, and chariot rugs,
antelope-hide rugs, deer-hide rugs; couches with awnings, couches with red
cushions for the head and feet — he abstains from using high and luxurious
furnishings such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are
addicted to scents, cosmetics, and means of beautification such as these —
rubbing powders into the body, massaging with oils, bathing in perfumed water,
kneading the limbs, using mirrors, ointments, garlands, scents, creams,
face-powders, mascara, bracelets, head-bands, decorated walking sticks,
ornamented water-bottles, swords, fancy sunshades, decorated sandals, turbans,
gems, yak-tail whisks, long-fringed white robes — he abstains from using scents,
cosmetics, and means of beautification such as these. This, too, is part of his
virtue.
"Whereas some priests and contemplatives, living off food given in faith, are
addicted to talking about lowly topics such as these — talking about kings,
robbers, ministers of state; armies, alarms, and battles; food and drink;
clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns,
cities, the countryside; women and heroes; the gossip of the street and the
well; tales of the dead; tales of diversity [philosophical discussions of the
past and future], the creation of the world and of the sea, and talk of whether
things exist or not — he abstains from talking about lowly topics such as these.
This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are
addicted to debates such as these — 'You understand this doctrine and
discipline? I'm the one who understands this doctrine and discipline. How could
you understand this doctrine and discipline? You're practicing wrongly. I'm
practicing rightly. I'm being consistent. You're not. What should be said first
you said last. What should be said last you said first. What you took so long to
think out has been refuted. Your doctrine has been overthrown. You're defeated.
Go and try to salvage your doctrine; extricate yourself if you can!' — he
abstains from debates such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, are
addicted to running messages and errands for people such as these — kings,
ministers of state, noble warriors, priests, householders, or youths [who say],
'Go here, go there, take this there, fetch that here' — he abstains from running
messages and errands for people such as these. This, too, is part of his virtue.
"Whereas some priests and contemplatives, living off food given in faith, engage
in scheming, persuading, hinting, belittling, and pursuing gain with gain, he
abstains from forms of scheming and persuading [improper ways of trying to gain
material support from donors] such as these. This, too, is part of his virtue.
The Great Section on Virtue
"Whereas some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as: reading marks on
the limbs [e.g., palmistry]; reading omens and signs; interpreting celestial
events [falling stars, comets]; interpreting dreams; reading marks on the body
[e.g., phrenology]; reading marks on cloth gnawed by mice; offering fire
oblations, oblations from a ladle, oblations of husks, rice powder, rice grains,
ghee, and oil; offering oblations from the mouth; offering blood-sacrifices;
making predictions based on the fingertips; geomancy; laying demons in a
cemetery; placing spells on spirits; reciting house-protection charms; snake
charming, poison-lore, scorpion-lore, rat-lore, bird-lore, crow-lore;
fortune-telling based on visions; giving protective charms; interpreting the
calls of birds and animals — he abstains from wrong livelihood, from lowly arts
such as these.
"Whereas some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as: determining
lucky and unlucky gems, garments, staffs, swords, spears, arrows, bows, and
other weapons; women, boys, girls, male slaves, female slaves; elephants,
horses, buffaloes, bulls, cows, goats, rams, fowl, quails, lizards, long-eared
rodents, tortoises, and other animals — he abstains from wrong livelihood, from
lowly arts such as these.
"Whereas some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as forecasting: the
rulers will march forth; the rulers will march forth and return; our rulers will
attack, and their rulers will retreat; their rulers will attack, and our rulers
will retreat; there will be triumph for our rulers and defeat for their rulers;
there will be triumph for their rulers and defeat for our rulers; thus there
will be triumph, thus there will be defeat — he abstains from wrong livelihood,
from lowly arts such as these.
"Whereas some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as forecasting:
there will be a lunar eclipse; there will be a solar eclipse; there will be an
occultation of an asterism; the sun and moon will go their normal courses; the
sun and moon will go astray; the asterisms will go their normal courses; the
asterisms will go astray; there will be a meteor shower; there will be a
darkening of the sky; there will be an earthquake; there will be thunder coming
from a clear sky; there will be a rising, a setting, a darkening, a brightening
of the sun, moon, and asterisms; such will be the result of the lunar eclipse...
the rising, setting, darkening, brightening of the sun, moon, and asterisms — he
abstains from wrong livelihood, from lowly arts such as these.
"Whereas some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as forecasting:
there will be abundant rain; there will be a drought; there will be plenty;
there will be famine; there will be rest and security; there will be danger;
there will be disease; there will be freedom from disease; or they earn their
living by counting, accounting, calculation, composing poetry, or teaching
hedonistic arts and doctrines — he abstains from wrong livelihood, from lowly
arts such as these.
"Whereas some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as: calculating
auspicious dates for marriages, betrothals, divorces; for collecting debts or
making investments and loans; for being attractive or unattractive; curing women
who have undergone miscarriages or abortions; reciting spells to bind a man's
tongue, to paralyze his jaws, to make him lose control over his hands, or to
bring on deafness; getting oracular answers to questions addressed to a mirror,
to a young girl, or to a spirit medium; worshipping the sun, worshipping the
Great Brahma, bringing forth flames from the mouth, invoking the goddess of luck
— he abstains from wrong livelihood, from lowly arts such as these.
"Whereas some priests and contemplatives, living off food given in faith,
maintain themselves by wrong livelihood, by such lowly arts as: promising gifts
to devas in return for favors; fulfilling such promises; demonology; teaching
house-protection spells; inducing virility and impotence; consecrating sites for
construction; giving ceremonial mouthwashes and ceremonial bathing; offering
sacrificial fires; administering emetics, purges, purges from above, purges from
below, head-purges; administering ear-oil, eye-drops, treatments through the
nose, ointments, and counter-ointments; practicing eye-surgery (or: extractive
surgery), general surgery, pediatrics; administering root-medicines binding
medicinal herbs — he abstains from wrong livelihood, from lowly arts such as
these. This, too, is part of his virtue.
"A monk thus consummate in virtue sees no danger anywhere from his restraint
through virtue. Just as a head-anointed noble warrior king who has defeated his
enemies sees no danger anywhere from his enemies, in the same way the monk thus
consummate in virtue sees no danger anywhere from his restraint through virtue.
Endowed with this noble aggregate of virtue, he is inwardly sensitive to the
pleasure of being blameless. This is how a monk is consummate in virtue.
Sense Restraint
"And how does a monk guard the doors of his senses? On seeing a form with the
eye, he does not grasp at any theme or details by which — if he were to dwell
without restraint over the faculty of the eye — evil, unskillful qualities such
as greed or distress might assail him. On hearing a sound with the ear... On
smelling an odor with the nose... On tasting a flavor with the tongue... On
touching a tactile sensation with the body... On cognizing an idea with the
intellect, he does not grasp at any theme or details by which — if he were to
dwell without restraint over the faculty of the intellect — evil, unskillful
qualities such as greed or distress might assail him. Endowed with this noble
restraint over the sense faculties, he is inwardly sensitive to the pleasure of
being blameless. This is how a monk guards the doors of his senses.
Mindfulness & Alertness
"And how is a monk possessed of mindfulness and alertness? When going forward
and returning, he acts with alertness. When looking toward and looking away...
when bending and extending his limbs... when carrying his outer cloak, his upper
robe, and his bowl... when eating, drinking, chewing, and tasting... when
urinating and defecating... when walking, standing, sitting, falling asleep,
waking up, talking, and remaining silent, he acts with alertness. This is how a
monk is possessed of mindfulness and alertness.
Contentedness
"And how is a monk content? Just as a bird, wherever it goes, flies with its
wings as its only burden; so too is he content with a set of robes to provide
for his body and almsfood to provide for his hunger. Wherever he goes, he takes
only his barest necessities along. This is how a monk is content.
Abandoning the Hindrances
"Endowed with this noble aggregate of virtue, this noble restraint over the
sense faculties, this noble mindfulness and alertness, and this noble
contentment, he seeks out a secluded dwelling: a forest, the shade of a tree, a
mountain, a glen, a hillside cave, a charnel ground, a jungle grove, the open
air, a heap of straw. After his meal, returning from his alms round, he sits
down, crosses his legs, holds his body erect, and brings mindfulness to the
fore.
"Abandoning covetousness with regard to the world, he dwells with an awareness
devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill
will and anger, he dwells with an awareness devoid of ill will, sympathetic with
the welfare of all living beings. He cleanses his mind of ill will and anger.
Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and
drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth
and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his
mind inwardly stilled. He cleanses his mind of restlessness and anxiety.
Abandoning uncertainty, he dwells having crossed over uncertainty, with no
perplexity with regard to skillful mental qualities. He cleanses his mind of
uncertainty.
"Suppose that a man, taking a loan, invests it in his business affairs. His
business affairs succeed. He repays his old debts and there is extra left over
for maintaining his wife. The thought would occur to him, 'Before, taking a
loan, I invested it in my business affairs. Now my business affairs have
succeeded. I have repaid my old debts and there is extra left over for
maintaining my wife.' Because of that he would experience joy and happiness.
"Now suppose that a man falls sick — in pain and seriously ill. He does not
enjoy his meals, and there is no strength in his body. As time passes, he
eventually recovers from that sickness. He enjoys his meals and there is
strength in his body. The thought would occur to him, 'Before, I was sick... Now
I am recovered from that sickness. I enjoy my meals and there is strength in my
body.' Because of that he would experience joy and happiness.
"Now suppose that a man is bound in prison. As time passes, he eventually is
released from that bondage, safe and sound, with no loss of property. The
thought would occur to him, 'Before, I was bound in prison. Now I am released
from that bondage, safe and sound, with no loss of my property.' Because of that
he would experience joy and happiness.
"Now suppose that a man is a slave, subject to others, not subject to himself,
unable to go where he likes. As time passes, he eventually is released from that
slavery, subject to himself, not subject to others, freed, able to go where he
likes. The thought would occur to him, 'Before, I was a slave... Now I am
released from that slavery, subject to myself, not subject to others, freed,
able to go where I like.' Because of that he would experience joy and happiness.
"Now suppose that a man, carrying money and goods, is traveling by a road
through desolate country. As time passes, he eventually emerges from that
desolate country, safe and sound, with no loss of property. The thought would
occur to him, 'Before, carrying money and goods, I was traveling by a road
through desolate country. Now I have emerged from that desolate country, safe
and sound, with no loss of my property.' Because of that he would experience joy
and happiness.
"In the same way, when these five hindrances are not abandoned in himself, the
monk regards it as a debt, a sickness, a prison, slavery, a road through
desolate country. But when these five hindrances are abandoned in himself, he
regards it as unindebtedness, good health, release from prison, freedom, a place
of security. Seeing that they have been abandoned within him, he becomes glad.
Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body
tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes
concentrated.
(The Four Jhanas)
"Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he
enters and remains in the first jhana: rapture and pleasure born from
withdrawal, accompanied by directed thought and evaluation. He permeates and
pervades, suffuses and fills this very body with the rapture and pleasure born
from withdrawal. Just as if a skilled bathman or bathman's apprentice would pour
bath powder into a brass basin and knead it together, sprinkling it again and
again with water, so that his ball of bath powder — saturated, moisture-laden,
permeated within and without — would nevertheless not drip; even so, the monk
permeates... this very body with the rapture and pleasure born of withdrawal.
There is nothing of his entire body unpervaded by rapture and pleasure born from
withdrawal.
"This is a fruit of the contemplative life, visible here and now, more excellent
than the previous ones and more sublime.
"Furthermore, with the stilling of directed thoughts & evaluations, he enters
and remains in the second jhana: rapture and pleasure born of composure,
unification of awareness free from directed thought and evaluation — internal
assurance. He permeates and pervades, suffuses and fills this very body with the
rapture and pleasure born of composure. Just like a lake with spring-water
welling up from within, having no inflow from the east, west, north, or south,
and with the skies supplying abundant showers time and again, so that the cool
fount of water welling up from within the lake would permeate and pervade,
suffuse and fill it with cool waters, there being no part of the lake unpervaded
by the cool waters; even so, the monk permeates... this very body with the
rapture and pleasure born of composure. There is nothing of his entire body
unpervaded by rapture and pleasure born of composure.
"This, too, is a fruit of the contemplative life, visible here and now, more
excellent than the previous ones and more sublime.
"And furthermore, with the fading of rapture, he remains in equanimity, is
mindful & alert, and senses pleasure with the body. He enters & remains in the
third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a
pleasurable abiding.' He permeates and pervades, suffuses and fills this very
body with the pleasure divested of rapture. Just as in a lotus pond, some of the
lotuses, born and growing in the water, stay immersed in the water and flourish
without standing up out of the water, so that they are permeated and pervaded,
suffused and filled with cool water from their roots to their tips, and nothing
of those lotuses would be unpervaded with cool water; even so, the monk
permeates... this very body with the pleasure divested of rapture. There is
nothing of his entire body unpervaded with pleasure divested of rapture.
"This, too, is a fruit of the contemplative life, visible here and now, more
excellent than the previous ones and more sublime.
"And furthermore, with the abandoning of pleasure and stress — as with the
earlier disappearance of elation and distress — he enters and remains in the
fourth jhana: purity of equanimity and mindfulness, neither-pleasure nor stress.
He sits, permeating the body with a pure, bright awareness. Just as if a man
were sitting covered from head to foot with a white cloth so that there would be
no part of his body to which the white cloth did not extend; even so, the monk
sits, permeating the body with a pure, bright awareness. There is nothing of his
entire body unpervaded by pure, bright awareness.
"This, too, great king, is a fruit of the contemplative life, visible here and
now, more excellent than the previous ones and more sublime.
Insight Knowledge
"With his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, he directs
and inclines it to knowledge and vision. He discerns: 'This body of mine is
endowed with form, composed of the four primary elements, born from mother and
father, nourished with rice and porridge, subject to inconstancy, rubbing,
pressing, dissolution, and dispersion. And this consciousness of mine is
supported here and bound up here.' Just as if there were a beautiful beryl gem
of the purest water — eight faceted, well polished, clear, limpid, consummate in
all its aspects, and going through the middle of it was a blue, yellow, red,
white, or brown thread — and a man with good eyesight, taking it in his hand,
were to reflect on it thus: 'This is a beautiful beryl gem of the purest water,
eight faceted, well polished, clear, limpid, consummate in all its aspects. And
this, going through the middle of it, is a blue, yellow, red, white, or brown
thread.' In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to knowledge and vision.
He discerns: 'This body of mine is endowed with form, composed of the four
primary elements, born from mother and father, nourished with rice and porridge,
subject to inconstancy, rubbing, pressing, dissolution, and dispersion. And this
consciousness of mine is supported here and bound up here.'
"This, too, great king, is a fruit of the contemplative life, visible here and
now, more excellent than the previous ones and more sublime.
The Mind-made Body
"With his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, he directs
and inclines it to creating a mind-made body. From this body he creates another
body, endowed with form, made of the mind, complete in all its parts, not
inferior in its faculties. Just as if a man were to draw a reed from its sheath.
The thought would occur to him: 'This is the sheath, this is the reed. The
sheath is one thing, the reed another, but the reed has been drawn out from the
sheath.' Or as if a man were to draw a sword from its scabbard. The thought
would occur to him: 'This is the sword, this is the scabbard. The sword is one
thing, the scabbard another, but the sword has been drawn out from the
scabbard.' Or as if a man were to pull a snake out from its slough. The thought
would occur to him: 'This is the snake, this is the slough. The snake is one
thing, the slough another, but the snake has been pulled out from the slough.'
In the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained to
imperturbability, the monk directs and inclines it to creating a mind-made body.
From this body he creates another body, endowed with form, made of the mind,
complete in all its parts, not inferior in its faculties.
"This, too, great king, is a fruit of the contemplative life, visible here and
now, more excellent than the previous ones and more sublime.
Supranormal Powers
"With his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, he directs
and inclines it to the modes of supranormal powers. He wields manifold
supranormal powers. Having been one he becomes many; having been many he becomes
one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and
mountains as if through space. He dives in and out of the earth as if it were
water. He walks on water without sinking as if it were dry land. Sitting
cross-legged he flies through the air like a winged bird. With his hand he
touches and strokes even the sun and moon, so mighty and powerful. He exercises
influence with his body even as far as the Brahma worlds. Just as a skilled
potter or his assistant could craft from well-prepared clay whatever kind of
pottery vessel he likes, or as a skilled ivory-carver or his assistant could
craft from well-prepared ivory any kind of ivory-work he likes, or as a skilled
goldsmith or his assistant could craft from well-prepared gold any kind of gold
article he likes; in the same way — with his mind thus concentrated, purified,
and bright, unblemished, free from defects, pliant, malleable, steady, and
attained to imperturbability — the monk directs and inclines it to the modes of
supranormal powers... He exercises influence with his body even as far as the
Brahma worlds.
"This, too, great king, is a fruit of the contemplative life, visible here and
now, more excellent than the previous ones and more sublime.
Clairaudience
"With his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, he directs
and inclines it to the divine ear-element. He hears — by means of the divine
ear-element, purified and surpassing the human — both kinds of sounds: divine
and human, whether near or far. Just as if a man traveling along a highway were
to hear the sounds of kettledrums, small drums, conchs, cymbals, and tom-toms.
He would know, 'That is the sound of kettledrums, that is the sound of small
drums, that is the sound of conchs, that is the sound of cymbals, and that is
the sound of tom-toms.' In the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable, steady,
and attained to imperturbability — the monk directs and inclines it to the
divine ear-element. He hears — by means of the divine ear-element, purified and
surpassing the human — both kinds of sounds: divine and human, whether near or
far.
"This, too, great king, is a fruit of the contemplative life, visible here and
now, more excellent than the previous ones and more sublime.
Mind Reading
"With his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, he directs
and inclines it to knowledge of the awareness of other beings. He knows the
awareness of other beings, other individuals, having encompassed it with his own
awareness. He discerns a mind with passion as a mind with passion, and a mind
without passion as a mind without passion. He discerns a mind with aversion as a
mind with aversion, and a mind without aversion as a mind without aversion. He
discerns a mind with delusion as a mind with delusion, and a mind without
delusion as a mind without delusion. He discerns a restricted mind as a
restricted mind, and a scattered mind as a scattered mind. He discerns an
enlarged mind as an enlarged mind, and an unenlarged mind as an unenlarged mind.
He discerns an excelled mind [one that is not at the most excellent level] as an
excelled mind, and an unexcelled mind as an unexcelled mind. He discerns a
concentrated mind as a concentrated mind, and an unconcentrated mind as an
unconcentrated mind. He discerns a released mind as a released mind, and an
unreleased mind as an unreleased mind. Just as if a young woman — or man — fond
of ornaments, examining the reflection of her own face in a bright mirror or a
bowl of clear water would know 'blemished' if it were blemished, or
'unblemished' if it were not. In the same way — with his mind thus concentrated,
purified, and bright, unblemished, free from defects, pliant, malleable, steady,
and attained to imperturbability — the monk directs and inclines it to knowledge
of the awareness of other beings. He knows the awareness of other beings, other
individuals, having encompassed it with his own awareness. He discerns a mind
with passion as a mind with passion, and a mind without passion as a mind
without passion... a released mind as a released mind, and an unreleased mind as
an unreleased mind.
"This, too, great king, is a fruit of the contemplative life, visible here and
now, more excellent than the previous ones and more sublime.
Recollection of Past Lives
"With his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, he directs
and inclines it to knowledge of the recollection of past lives (lit: previous
homes). He recollects his manifold past lives, i.e., one birth, two births,
three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one
thousand, one hundred thousand, many aeons of cosmic contraction, many aeons of
cosmic expansion, many aeons of cosmic contraction and expansion,
[recollecting], 'There I had such a name, belonged to such a clan, had such an
appearance. Such was my food, such my experience of pleasure and pain, such the
end of my life. Passing away from that state, I re-arose there. There too I had
such a name, belonged to such a clan, had such an appearance. Such was my food,
such my experience of pleasure and pain, such the end of my life. Passing away
from that state, I re-arose here.' Thus he recollects his manifold past lives in
their modes and details. Just as if a man were to go from his home village to
another village, and then from that village to yet another village, and then
from that village back to his home village. The thought would occur to him, 'I
went from my home village to that village over there. There I stood in such a
way, sat in such a way, talked in such a way, and remained silent in such a way.
From that village I went to that village over there, and there I stood in such a
way, sat in such a way, talked in such a way, and remained silent in such a way.
From that village I came back home.' In the same way — with his mind thus
concentrated, purified, and bright, unblemished, free from defects, pliant,
malleable, steady, and attained to imperturbability — the monk directs and
inclines it to knowledge of the recollection of past lives. He recollects his
manifold past lives... in their modes and details.
"This, too, great king, is a fruit of the contemplative life, visible here and
now, more excellent than the previous ones and more sublime.
The Passing Away & Re-appearance of Beings
"With his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, he directs
and inclines it to knowledge of the passing away and re-appearance of beings. He
sees — by means of the divine eye, purified and surpassing the human — beings
passing away and re-appearing, and he discerns how they are inferior and
superior, beautiful and ugly, fortunate and unfortunate in accordance with their
kamma: 'These beings — who were endowed with bad conduct of body, speech, and
mind, who reviled the noble ones, held wrong views and undertook actions under
the influence of wrong views — with the break-up of the body, after death, have
re-appeared in the plane of deprivation, the bad destination, the lower realms,
in hell. But these beings — who were endowed with good conduct of body, speech,
and mind, who did not revile the noble ones, who held right views and undertook
actions under the influence of right views — with the break-up of the body,
after death, have re-appeared in the good destinations, in the heavenly world.'
Thus — by means of the divine eye, purified and surpassing the human — he sees
beings passing away and re-appearing, and he discerns how they are inferior and
superior, beautiful and ugly, fortunate and unfortunate in accordance with their
kamma. Just as if there were a tall building in the central square [of a town],
and a man with good eyesight standing on top of it were to see people entering a
house, leaving it, walking along the street, and sitting in the central square.
The thought would occur to him, 'These people are entering a house, leaving it,
walking along the streets, and sitting in the central square.' In the same way —
with his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability — the monk
directs and inclines it to knowledge of the passing away and re-appearance of
beings. He sees — by means of the divine eye, purified and surpassing the human
— beings passing away and re-appearing, and he discerns how they are inferior
and superior, beautiful and ugly, fortunate and unfortunate in accordance with
their kamma...
"This, too, great king, is a fruit of the contemplative life, visible here and
now, more excellent than the previous ones and more sublime.
The Ending of Mental Fermentations
"With his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, the monk
directs and inclines it to the knowledge of the ending of the mental
fermentations. He discerns, as it has come to be, that 'This is stress... This
is the origination of stress... This is the cessation of stress... This is the
way leading to the cessation of stress... These are mental fermentations... This
is the origination of fermentations... This is the cessation of fermentations...
This is the way leading to the cessation of fermentations.' His heart, thus
knowing, thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release, there is
the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life
fulfilled, the task done. There is nothing further for this world.' Just as if
there were a pool of water in a mountain glen — clear, limpid, and unsullied —
where a man with good eyesight standing on the bank could see shells, gravel,
and pebbles, and also shoals of fish swimming about and resting, and it would
occur to him, 'This pool of water is clear, limpid, and unsullied. Here are
these shells, gravel, and pebbles, and also these shoals of fish swimming about
and resting.' In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to the knowledge of the
ending of the mental fermentations. He discerns, as it has come to be, that
'This is stress... This is the origination of stress... This is the cessation of
stress... This is the way leading to the cessation of stress... These are mental
fermentations... This is the origination of fermentations... This is the
cessation of fermentations... This is the way leading to the cessation of
fermentations.' His heart, thus knowing, thus seeing, is released from the
fermentation of sensuality, the fermentation of becoming, the fermentation of
ignorance. With release, there is the knowledge, 'Released.' He discerns that
'Birth is ended, the holy life fulfilled, the task done. There is nothing
further for this world.'
"This, too, great king, is a fruit of the contemplative life, visible here and
now, more excellent than the previous ones and more sublime. And as for another
visible fruit of the contemplative life, higher and more sublime than this,
there is none."
When this was said, King Ajatasattu said to the Blessed One: "Magnificent, lord!
Magnificent! Just as if he were to place upright what was overturned, to reveal
what was hidden, to show the way to one who was lost, or to carry a lamp into
the dark so that those with eyes could see forms, in the same way has the
Blessed One — through many lines of reasoning — made the Dhamma clear. I go to
the Blessed One for refuge, to the Dhamma, and to the community of monks. May
the Blessed One remember me as a lay follower who has gone to him for refuge,
from this day forward, for life.
"A transgression has overcome me, lord, in that I was so foolish, so
muddle-headed, and so unskilled as to kill my father — a righteous man, a
righteous king — for the sake of sovereign rulership. May the Blessed One please
accept this confession of my transgression as such, so that I may restrain
myself in the future."
"Yes, great king, a transgression overcame you in that you were so foolish, so
muddle-headed, and so unskilled as to kill your father — a righteous man, a
righteous king — for the sake of sovereign rulership. But because you see your
transgression as such and make amends in accordance with the Dhamma, we accept
your confession. For it is a cause of growth in the Dhamma & Discipline of the
noble ones when, seeing a transgression as such, one makes amends in accordance
with the Dhamma and exercises restraint in the future."
When this was said, King Ajatasattu said to the Blessed One: "Well, then, lord,
I am now taking leave. Many are my duties, many my responsibilities."
"Then do, great king, what you think it is now time to do."
So King Ajatasattu, delighting and rejoicing in the Blessed One's words, rose
from his seat, bowed down to him, and — after circumambulating him — left. Not
long after King Ajatasattu had left, the Blessed One addressed the monks: "The
king is wounded, monks. The king is incapacitated. Had he not killed his father
— that righteous man, that righteous king — the dustless, stainless Dhamma eye
would have arisen to him as he sat in this very seat."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.