1. The Discussion of the Royal Ministers
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi.
Thus have I heard—At one time, the Blessed One was dwelling at |Rājagaha::name of a city; capital of Magadha; lit. king’s house [rājagaha]|, in the mango grove of |Jīvaka Komārabhacca::the famous royal physician and personal doctor to the Buddha [jīvaka komārabhacca]|, together with a large Saṅgha of bhikkhus, twelve hundred and fifty bhikkhus.
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti.
On that occasion—the |Uposatha::observance day, the Buddhist sabbath on the full moon, new moon, and quarter moon days [uposatha]| day of the fifteenth, on the full moon night of the |Komudī::the full moon of the fourth lunar month (Kattika, Oct-Nov) when white water-lilies bloom [komudī]| full moon of the fourth month— |King Ajātasattu::name of the king of Magadha, son of Bimbisāra; lit. unborn enemy [ajātasattu]| of |Magadha::An ancient kingdom in northeastern India (present day Bihar) and the setting for much of the Buddha’s teachings after his full awakening [magadha]|, |son of Vedehi::epithet of King Ajātasattu; lit. son of Vedehi [vedehiputta]|, was seated on the upper terrace of his royal palace surrounded by his royal ministers.
Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṁ udānesi: “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. Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāma, yaṁ no payirupāsato cittaṁ pasīdeyyā”ti?
Then King Ajātasattu of Magadha, son of Vedehi, uttered this inspired utterance on that Uposatha day: “Delightful indeed, good sirs, is this moonlit night! Beautiful indeed, good sirs, is this moonlit night! Charming indeed, good sirs, is this moonlit night! Inspiring indeed, good sirs, is this moonlit night! Auspicious indeed, good sirs, is this moonlit night! Which |ascetic::a person who labours, toils, or exerts themselves for some higher or religious purpose; renunciant; holy man; Skt. śramaṇa [samaṇa]| or |brahmin::a member of the priestly caste; holy person [brāhmaṇa]| might we attend upon today, attending upon whom our mind might be inspired with confidence?”
Evaṁ vutte, aññataro rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṁ devo pūraṇaṁ kassapaṁ payirupāsatu. Appeva nāma devassa pūraṇaṁ kassapaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
When this was said, a certain royal minister said to King Ajātasattu of Magadha, son of Vedehi: “Your Majesty, this Pūraṇa Kassapa is the |leader of an order::head of a congregation [saṅghin]|, the leader of a group, the teacher of a group, well-known, famous, the |founder of a sect::founder of a religious order; lit. ford maker [titthakara]|, regarded as holy by many people, of long standing, long gone forth, advanced in years, and arrived at the final stage of life. Let Your Majesty attend upon Pūraṇa Kassapa. Perhaps when attending upon Pūraṇa Kassapa, Your Majesty’s mind might be inspired with confidence.” When this was said, King Ajātasattu of Magadha, son of Vedehi, remained silent.
Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṁ devo makkhaliṁ gosālaṁ payirupāsatu. Appeva nāma devassa makkhaliṁ gosālaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
Another royal minister said to King Ajātasattu of Magadha, son of Vedehi: “Your Majesty, this Makkhali Gosāla is the leader of an order, the leader of a group, the teacher of a group, well-known, famous, the founder of a sect, regarded as holy by many people, of long standing, long gone forth, advanced in years, and arrived at the final stage of life. Let Your Majesty attend upon Makkhali Gosāla. Perhaps when attending upon Makkhali Gosāla, Your Majesty’s mind might be inspired with confidence.” When this was said, King Ajātasattu of Magadha, son of Vedehi, remained silent.
Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, ajito kesakambalo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṁ devo ajitaṁ kesakambalaṁ payirupāsatu. Appeva nāma devassa ajitaṁ kesakambalaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
Another royal minister said to King Ajātasattu of Magadha, son of Vedehi: “Your Majesty, this Ajita Kesakambala is the leader of an order, the leader of a group, the teacher of a group, well-known, famous, the founder of a sect, regarded as holy by many people, of long standing, long gone forth, advanced in years, and arrived at the final stage of life. Let Your Majesty attend upon Ajita Kesakambala. Perhaps when attending upon Ajita Kesakambala, Your Majesty’s mind might be inspired with confidence.” When this was said, King Ajātasattu of Magadha, son of Vedehi, remained silent.
Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, pakudho kaccāyano saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṁ devo pakudhaṁ kaccāyanaṁ payirupāsatu. Appeva nāma devassa pakudhaṁ kaccāyanaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
Another royal minister said to King Ajātasattu of Magadha, son of Vedehi: “Your Majesty, this Pakudha Kaccāyana is the leader of an order, the leader of a group, the teacher of a group, well-known, famous, the founder of a sect, regarded as holy by many people, of long standing, long gone forth, advanced in years, and arrived at the final stage of life. Let Your Majesty attend upon Pakudha Kaccāyana. Perhaps when attending upon Pakudha Kaccāyana, Your Majesty’s mind might be inspired with confidence.” When this was said, King Ajātasattu of Magadha, son of Vedehi, remained silent.
Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, sañcayo belaṭṭhaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṁ devo sañcayaṁ belaṭṭhaputtaṁ payirupāsatu. Appeva nāma devassa sañcayaṁ belaṭṭhaputtaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
Another royal minister said to King Ajātasattu of Magadha, son of Vedehi: “Your Majesty, this Sañcaya Belaṭṭhaputta is the leader of an order, the leader of a group, the teacher of a group, well-known, famous, the founder of a sect, regarded as holy by many people, of long standing, long gone forth, advanced in years, and arrived at the final stage of life. Let Your Majesty attend upon Sañcaya Belaṭṭhaputta. Perhaps when attending upon Sañcaya Belaṭṭhaputta, Your Majesty’s mind might be inspired with confidence.” When this was said, King Ajātasattu of Magadha, son of Vedehi, remained silent.
Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca: “ayaṁ, deva, nigaṇṭho nāṭaputto saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto. Taṁ devo nigaṇṭhaṁ nāṭaputtaṁ payirupāsatu. Appeva nāma devassa nigaṇṭhaṁ nāṭaputtaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.
Another royal minister said to King Ajātasattu of Magadha, son of Vedehi: “Your Majesty, this |Nigaṇṭha Nāṭaputta::the Jain leader Mahāvīra; lit. the knotless one, son of the Nāṭa clan [nigaṇṭha nāṭaputta]| is the leader of an order, the leader of a group, the teacher of a group, well-known, famous, the founder of a sect, regarded as holy by many people, of long standing, long gone forth, advanced in years, and arrived at the final stage of life. Let Your Majesty attend upon Nigaṇṭha Nāṭaputta. Perhaps when attending upon Nigaṇṭha Nāṭaputta, Your Majesty’s mind might be inspired with confidence.” When this was said, King Ajātasattu of Magadha, son of Vedehi, remained silent.
2. The Discussion of Jīvaka Komārabhacca
Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti. Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṁ komārabhaccaṁ etadavoca: “tvaṁ pana, samma jīvaka, kiṁ tuṇhī”ti?
Now at that time, Jīvaka Komārabhacca was sitting silently not far from King Ajātasattu of Magadha, son of Vedehi. Then King Ajātasattu of Magadha, son of Vedehi, said to Jīvaka Komārabhacca: “And you, my good Jīvaka, why are you silent?”
“Ayaṁ, deva, bhagavā arahaṁ sammāsambuddho amhākaṁ ambavane viharati mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi. Taṁ kho pana bhagavantaṁ evaṁ kalyāṇo kittisaddo abbhuggato: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Taṁ devo bhagavantaṁ payirupāsatu. Appeva nāma devassa bhagavantaṁ payirupāsato cittaṁ pasīdeyyā”ti.
“Your Majesty, this Blessed One, an Arahant, a perfectly Awakened One, is dwelling in our mango grove together with a large Saṅgha of bhikkhus, twelve hundred and fifty bhikkhus. And concerning that Blessed One, a good report has spread to this effect: ‘The Blessed One is an Arahant, a perfectly Awakened One, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, an unsurpassed guide of trainable persons, a teacher of gods and humans, Buddha, Fortunate One.’ Let Your Majesty attend upon the Blessed One. Perhaps when attending upon the Blessed One, Your Majesty’s mind might be inspired with confidence.”
“Tena hi, samma jīvaka, hatthiyānāni kappāpehī”ti.
“Then, my good Jīvaka, have elephant transports readied.”
“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṁ nāgaṁ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi: “kappitāni kho te, deva, hatthiyānāni, yassadāni kālaṁ maññasī”ti.
“Yes, Your Majesty,” Jīvaka Komārabhacca replied to King Ajātasattu of Magadha, son of Vedehi. Having had about five hundred she-elephants readied along with the king’s state bull elephant, he announced to King Ajātasattu of Magadha, son of Vedehi: “Your Majesty, your elephant transports are ready; you may proceed whenever you think it is time.”
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.
Then King Ajātasattu of Magadha, son of Vedehi, having mounted individual women attendants upon the five hundred she-elephants and having mounted his state bull elephant, departed from Rājagaha with full royal majesty by torchlight, and set out for the mango grove of Jīvaka Komārabhacca.
Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṁviggo lomahaṭṭhajāto jīvakaṁ komārabhaccaṁ etadavoca: “kacci maṁ, samma jīvaka, na vañcesi? Kacci maṁ, samma jīvaka, na palambhesi? Kacci maṁ, samma jīvaka, na paccatthikānaṁ desi? Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṁ bhikkhusatānaṁ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso”ti.
Then, not far from the mango grove, fear, consternation, and hair-raising terror arose in King Ajātasattu of Magadha, son of Vedehi. Frightened, agitated, and with his hair standing on end, King Ajātasattu of Magadha, son of Vedehi, said to Jīvaka Komārabhacca: “Are you not deceiving me, my good Jīvaka? Are you not playing a trick on me, my good Jīvaka? Are you not betraying me to my enemies, my good Jīvaka? For how could there be neither a sneeze, nor a cough, nor a sound from so large a Saṅgha of bhikkhus, twelve hundred and fifty bhikkhus?”
“Mā bhāyi, mahārāja, mā bhāyi, mahārāja. Na taṁ, deva, vañcemi; na taṁ, deva, palambhāmi; na taṁ, deva, paccatthikānaṁ demi. Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī”ti.
“Do not fear, great king! Do not fear, great king! I am not deceiving you, Your Majesty; I am not playing a trick on you, Your Majesty; I am not betraying you to your enemies, Your Majesty. Advance, great king! Advance, great king! There are lamps burning in the circular pavilion.”
3. The Question on the Fruits of the Spiritual Life
Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṁ tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca: “kahaṁ pana, samma jīvaka, bhagavā”ti?
Then King Ajātasattu of Magadha, son of Vedehi, rode on his elephant as far as the ground allowed, then dismounted from the elephant and approached the door of the circular pavilion on foot. Having approached, he said to Jīvaka Komārabhacca: “Where, my good Jīvaka, is the Blessed One?”
“Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā”ti.
“That is the Blessed One, great king; that is the Blessed One, great king, seated against the central column, facing east, in front of the Saṅgha of bhikkhus.”
Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā rahadamiva vippasannaṁ udānaṁ udānesi: “iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.
Then King Ajātasattu of Magadha, son of Vedehi, approached the Blessed One; having approached, he stood to one side. Standing to one side, King Ajātasattu of Magadha, son of Vedehi, surveying the silent Saṅgha of bhikkhus seated in absolute stillness, like a serene lake, uttered this inspired utterance: “May my son, Prince Udayabhadda, be endowed with such peace as this Saṅgha of bhikkhus is now endowed with!”
“Agamā kho tvaṁ, mahārāja, yathāpeman”ti.
“Do your thoughts, great king, follow the call of your affection?”
“Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.
“Beloved to me, venerable sir, is Prince Udayabhadda. May Prince Udayabhadda be endowed with such peace as this Saṅgha of bhikkhus is now endowed with!”
Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṁ abhivādetvā, bhikkhusaṅghassa añjaliṁ paṇāmetvā, ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca: “puccheyyāmahaṁ, bhante, bhagavantaṁ kañcideva desaṁ; sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.
Then King Ajātasattu of Magadha, son of Vedehi, having paid homage to the Blessed One and having raised his hands in reverent salutation to the Saṅgha of bhikkhus, sat down to one side. Seated to one side, King Ajātasattu of Magadha, son of Vedehi, said to the Blessed One: “Venerable sir, I would ask the Blessed One about a certain matter, if the Blessed One would grant me the opportunity to receive an answer to my question.”
“Puccha, mahārāja, yadākaṅkhasī”ti.
“Ask, great king, whatever you wish.”
“Yathā nu kho imāni, bhante, 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; te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti?
“Just as, venerable sir, there are these various common crafts, namely: elephant riders, cavalrymen, charioteers, archers, standard-bearers, camp marshals, supply officers, fierce warriors, royal princes, skirmishers, great champions, brave soldiers, leather-armored warriors, sons of slave women, cooks, barbers, bath attendants, confectioners, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-mathematicians, and whatever other such common crafts there may be; in this very life they enjoy the visible fruit of their craft; with that they give happiness and pleasure to themselves, give happiness and pleasure to their parents, give happiness and pleasure to their wife and children, give happiness and pleasure to their friends and companions, and establish an uplifting spiritual gift for ascetics and brahmins leading to heaven, yielding happy results, conducive to celestial realms. Is it possible, venerable sir, in the very same way to point out a |fruit of the spiritual life::visible benefit or spiritual realization of recluseship [sāmaññaphala]| that is |apparent in the present life::visible here and now, directly experienced [sandiṭṭhika]|?”
“Abhijānāsi no tvaṁ, mahārāja, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti?
“Do you recall, great king, having asked this question of other ascetics and brahmins?”
“Abhijānāmahaṁ, bhante, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti.
“I recall, venerable sir, having asked this question of other ascetics and brahmins.”
“Yathā kathaṁ pana te, mahārāja, byākariṁsu, sace te agaru bhāsassū”ti.
“How did they explain it to you, great king? If it is not troublesome for you, please speak.”
“Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā”ti.
“It is not troublesome for me, venerable sir, wherever the Blessed One or someone like the Blessed One is seated.”
“Tena hi, mahārāja, bhāsassū”ti.
“Then speak, great king.”
3.1. The Doctrine of Pūraṇa Kassapa
“Ekamidāhaṁ, bhante, samayaṁ yena pūraṇo kassapo tenupasaṅkamiṁ; upasaṅkamitvā pūraṇena kassapena saddhiṁ sammodiṁ. 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; te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?
“At one time, venerable sir, I approached Pūraṇa Kassapa; having approached, I exchanged friendly greetings with Pūraṇa Kassapa. After exchanging courteous and polite conversation, I sat down to one side. Seated to one side, venerable sir, I said to Pūraṇa Kassapa: ‘Just as, sir Kassapa, there are these various common crafts, namely: elephant riders, cavalrymen, charioteers, archers, standard-bearers, camp marshals, supply officers, fierce warriors, royal princes, skirmishers, great champions, brave soldiers, leather-armored warriors, sons of slave women, cooks, barbers, bath attendants, confectioners, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-mathematicians, and whatever other such common crafts there may be; in this very life they enjoy the visible fruit of their craft; with that they give happiness and pleasure to themselves, give happiness and pleasure to their parents, give happiness and pleasure to their wife and children, give happiness and pleasure to their friends and companions, and establish an uplifting spiritual gift for ascetics and brahmins leading to heaven, yielding happy results, conducive to celestial realms. Is it possible, sir Kassapa, in the very same way to point out a fruit of the spiritual life that is apparent in the present life?’
Evaṁ vutte, bhante, pūraṇo kassapo maṁ etadavoca: ‘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. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.
When this was said, venerable sir, Pūraṇa Kassapa said to me: ‘Great king, by one who acts or causes another to act, who cuts or causes another to cut, who burns or causes another to burn, who grieves or causes another to grieve, who tortures or causes another to torture, who inflicts distress or causes another to inflict distress, who kills living beings, who takes what is not given, who breaks into houses, who plunders, who robs isolated houses, who waits in ambush on highways, who commits adultery with another’s wife, who speaks falsehood—by one who acts thus, no evil is done. Even if with a razor-edged disc one were to reduce all the living beings on this earth to a single mass of flesh, a single heap of flesh, there would be no evil from that source, no outcome of evil. Even if one were to go along the south bank of the Ganges killing and slaughtering, cutting and causing to cut, burning and causing to burn, there would be no evil from that source, no outcome of evil. Even if one were to go along the north bank of the Ganges giving and causing to give, sacrificing and causing to sacrifice, there would be no merit from that source, no outcome of merit. Through generosity, self-control, restraint, and truthful speech there is no merit, no outcome of merit.’
Itthaṁ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, pūraṇassa kassapassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.
Thus, venerable sir, when asked about a fruit of the spiritual life apparent in the present life, Pūraṇa Kassapa explained |non-action::the doctrine that actions bear no karmic fruit [akiriya]|. Just as if, venerable sir, when asked about a mango, one were to answer with a breadfruit, or when asked about a breadfruit, one were to answer with a mango—even so, venerable sir, when asked about a fruit of the spiritual life apparent in the present life, Pūraṇa Kassapa explained non-action. Then, venerable sir, it occurred to me: ‘How could one like me think of disparaging an ascetic or brahmin living in my realm?’ So, venerable sir, I neither approved nor rejected the statement of Pūraṇa Kassapa. Without approving or rejecting it, though dissatisfied, without uttering a word of dissatisfaction, without accepting or discarding that statement, I rose from my seat and departed.
3.2. The Doctrine of Makkhali Gosāla
Ekamidāhaṁ, bhante, samayaṁ yena makkhali gosālo tenupasaṅkamiṁ; upasaṅkamitvā makkhalinā gosālena saddhiṁ sammodiṁ. 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?
At one time, venerable sir, I approached Makkhali Gosāla; having approached, I exchanged friendly greetings with Makkhali Gosāla. After exchanging courteous and polite conversation, I sat down to one side. Seated to one side, venerable sir, I said to Makkhali Gosāla: ‘Just as, sir Gosāla, there are these various common crafts ... Is it possible, sir Gosāla, in the very same way to point out a fruit of the spiritual life that is apparent in the present life?’
Evaṁ vutte, bhante, makkhali gosālo maṁ etadavoca: ‘natthi, mahārāja, hetu natthi paccayo sattānaṁ saṅkilesāya, ahetū apaccayā sattā saṅkilissanti. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā, ahetū apaccayā sattā visujjhanti. Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo. Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedenti. 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. 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. Doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti; evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti.
When this was said, venerable sir, Makkhali Gosāla said to me: ‘There is, great king, no cause and no condition for the defilement of beings; without cause and without condition beings are defiled. There is no cause and no condition for the purification of beings; without cause and without condition beings are purified. There is no self-agency, no other-agency, no human agency; there is no power, no energy, no human strength, no human exertion. All beings, all living creatures, all organisms, all life-forces are without control, without power, without energy; transformed by |destiny::fate, fixed cosmic order [niyati]|, circumstance, and nature, they experience pleasure and pain in the six classes of rebirth. There are fourteen hundred thousand principal modes of origin [for living beings] and six thousand [others] and six hundred [others]. There are five hundred kinds of kamma and five kinds of kamma and three kinds of kamma and full kamma and half-kamma. There are sixty-two pathways, sixty-two sub-aeons, six classes of men, eight stages in the life of man, forty-nine hundred modes of livelihood, forty-nine hundred kinds of wanderers, forty-nine hundred abodes of Nāgas, two thousand faculties, three thousand hells, thirty-six realms of dust, seven spheres of percipient beings, seven spheres of non-percipient beings, seven kinds of jointed plants, seven kinds of gods, seven kinds of human beings, seven kinds of demons, seven great lakes, seven major kinds of knots, seven hundred minor kinds of knots, seven major precipices, seven hundred minor precipices, seven major kinds of dreams, seven hundred minor kinds of dreams, eighty-four hundred thousand great aeons. The foolish and the wise, having roamed and wandered through these, will alike make an end to suffering. Therein, there is no such thing as: “By this ethical conduct, or by this observance, or by this austerity, or by this spiritual life, I will bring unripened kamma to maturity, or by repeatedly experiencing ripened kamma, I will eliminate it.” That cannot be. For pleasure and pain are measured out, as if with a bushel, and saṁsāra is bounded; there is no shortening or lengthening, no increasing or decreasing. Just as a ball of string, when thrown, unwinds until it runs out; even so fools and the wise alike, having transmigrated and wandered on, will make an end of suffering.’
Itthaṁ kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, makkhalissa gosālassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.
Thus, venerable sir, when asked about a fruit of the spiritual life apparent in the present life, Makkhali Gosāla explained |purification through wandering in saṁsāra::doctrine of salvation purely through the deterministic cycle of transmigration [saṁsārasuddhi]|. Just as if, venerable sir, when asked about a mango, one were to answer with a breadfruit, or when asked about a breadfruit, one were to answer with a mango—even so, venerable sir, when asked about a fruit of the spiritual life apparent in the present life, Makkhali Gosāla explained purification through wandering in saṁsāra. Then, venerable sir, it occurred to me: ‘How could one like me think of disparaging an ascetic or brahmin living in my realm?’ So, venerable sir, I neither approved nor rejected the statement of Makkhali Gosāla. Without approving or rejecting it, though dissatisfied, without uttering a word of dissatisfaction, without accepting or discarding that statement, I rose from my seat and departed.
3.3. The Doctrine of Ajita Kesakambala
Ekamidāhaṁ, bhante, samayaṁ yena ajito kesakambalo tenupasaṅkamiṁ; upasaṅkamitvā ajitena kesakambalena saddhiṁ sammodiṁ. 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?
At one time, venerable sir, I approached Ajita Kesakambala; having approached, I exchanged friendly greetings with Ajita Kesakambala. After exchanging courteous and polite conversation, I sat down to one side. Seated to one side, venerable sir, I said to Ajita Kesakambala: ‘Just as, sir Ajita, there are these various common crafts ... Is it possible, sir Ajita, in the very same way to point out a fruit of the spiritual life that is apparent in the present life?’
Evaṁ vutte, bhante, ajito kesakambalo maṁ etadavoca: ‘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. 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. Āsandipañcamā purisā mataṁ ādāya gacchanti. Yāvāḷāhanā padāni paññāyanti. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo. Dattupaññattaṁ yadidaṁ dānaṁ. Tesaṁ tucchaṁ musā vilāpo ye keci atthikavādaṁ vadanti. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṁ maraṇā’ti.
When this was said, venerable sir, Ajita Kesakambala said to me: ‘There is nothing given, nothing offered, nothing sacrificed; no fruit or result of good and bad actions; no this world, no other world; no mother, no father; no beings who are reborn spontaneously; no ascetics and brahmins in the world who are rightly practicing or have rightly practiced, and who, having realized for themselves by direct knowledge, declare this world and the other world. This person is composed of the four great elements. When one dies, earth returns to and merges with the earth-body; water returns to and merges with the water-body; fire returns to and merges with the fire-body; wind returns to and merges with the wind-body. The faculties pass into space. Four men, with the bier as the fifth, carry the corpse. The funeral orations last as far as the cremation ground; the bones turn dove grey; the fire offering ends in ashes. Giving is prescribed by fools. Fools and the wise are alike cut off and perish with the breakup of the body; after death they do not exist.’
Itthaṁ kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, ajitassa kesakambalassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.
Thus, venerable sir, when asked about a fruit of the spiritual life apparent in the present life, Ajita Kesakambala explained |annihilation::the materialist doctrine that existence completely terminates at bodily death [uccheda]|. Just as if, venerable sir, when asked about a mango, one were to answer with a breadfruit, or when asked about a breadfruit, one were to answer with a mango—even so, venerable sir, when asked about a fruit of the spiritual life apparent in the present life, Ajita Kesakambala explained annihilation. Then, venerable sir, it occurred to me: ‘How could one like me think of disparaging an ascetic or brahmin living in my realm?’ So, venerable sir, I neither approved nor rejected the statement of Ajita Kesakambala. Without approving or rejecting it, though dissatisfied, without uttering a word of dissatisfaction, without accepting or discarding that statement, I rose from my seat and departed.
3.4. The Doctrine of Pakudha Kaccāyana
Ekamidāhaṁ, bhante, samayaṁ yena pakudho kaccāyano tenupasaṅkamiṁ; upasaṅkamitvā pakudhena kaccāyanena saddhiṁ sammodiṁ. 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?
At one time, venerable sir, I approached Pakudha Kaccāyana; having approached, I exchanged friendly greetings with Pakudha Kaccāyana. After exchanging courteous and polite conversation, I sat down to one side. Seated to one side, venerable sir, I said to Pakudha Kaccāyana: ‘Just as, sir Kaccāyana, there are these various common crafts ... Is it possible, sir Kaccāyana, in the very same way to point out a fruit of the spiritual life that is apparent in the present life?’
Evaṁ vutte, bhante, pakudho kaccāyano maṁ etadavoca: ‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Katame satta? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame— ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā. Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā. Yopi tiṇhena satthena sīsaṁ chindati, na koci kiñci jīvitā voropeti; sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatatī’ti.
When this was said, venerable sir, Pakudha Kaccāyana said to me: ‘These seven bodies, great king, are |unmade::uncreated, uncrafted [akaṭa]|, uncaused, unconstructed, unproduced, barren, stable as a mountain peak, established like a pillar. They do not move, do not change, do not obstruct one another; nor are they capable of causing one another pleasure, or pain, or both pleasure and pain. What are the seven? The earth body, the water body, the fire body, the air body, pleasure, pain, and the |life-faculty::life-principle, soul [jīva]| as the seventh—these seven bodies are unmade, uncaused, unconstructed, unproduced, barren, stable as a mountain peak, established like a pillar. They do not move, do not change, do not obstruct one another; nor are they capable of causing one another pleasure, or pain, or both pleasure and pain. Therein, there is no killer or slaughterer, no hearer or speaker, no knower or explainer. Even if one cuts off someone’s head with a sharp sword, no one deprives anyone of life; the sword merely passes through the space between the seven bodies.’
Itthaṁ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi. 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. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, pakudhassa kaccāyanassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ, anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.
Thus, venerable sir, when asked about a fruit of the spiritual life apparent in the present life, Pakudha Kaccāyana answered with something completely irrelevant. Just as if, venerable sir, when asked about a mango, one were to answer with a breadfruit, or when asked about a breadfruit, one were to answer with a mango—even so, venerable sir, when asked about a fruit of the spiritual life apparent in the present life, Pakudha Kaccāyana answered with something completely irrelevant. Then, venerable sir, it occurred to me: ‘How could one like me think of disparaging an ascetic or brahmin living in my realm?’ So, venerable sir, I neither approved nor rejected the statement of Pakudha Kaccāyana. Without approving or rejecting it, though dissatisfied, without uttering a word of dissatisfaction, without accepting or discarding that statement, I rose from my seat and departed.
3.5. The Doctrine of Nigaṇṭha Nāṭaputta
Ekamidāhaṁ, bhante, samayaṁ yena nigaṇṭho nāṭaputto tenupasaṅkamiṁ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṁ sammodiṁ. 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?
At one time, venerable sir, I approached Nigaṇṭha Nāṭaputta; having approached, I exchanged friendly greetings with Nigaṇṭha Nāṭaputta. After exchanging courteous and polite conversation, I sat down to one side. Seated to one side, venerable sir, I said to Nigaṇṭha Nāṭaputta: ‘Just as, sir Aggivessana, there are these various common crafts ... Is it possible, sir Aggivessana, in the very same way to point out a fruit of the spiritual life that is apparent in the present life?’
Evaṁ vutte, bhante, nigaṇṭho nāṭaputto maṁ etadavoca: ‘idha, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti. Kathañca, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti? Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca. Evaṁ kho, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti. Yato kho, mahārāja, nigaṇṭho evaṁ cātuyāmasaṁvarasaṁvuto hoti; ayaṁ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti.
When this was said, venerable sir, Nigaṇṭha Nāṭaputta said to me: ‘Here, great king, a Nigaṇṭha ascetic is restrained by the |fourfold restraint::the fourfold code of restraint practiced by Jain ascetics [cātuyāmasaṁvara]|. And how, great king, is a Nigaṇṭha restrained by the fourfold restraint? Here, great king, a Nigaṇṭha is warded off from all water; he is endowed with the avoidance of all evil; he is cleansed by the avoidance of all evil; he is suffused with the avoidance of all evil. Thus, great king, is a Nigaṇṭha restrained by the fourfold restraint. When, great king, a Nigaṇṭha is thus restrained by the fourfold restraint, he is called one who has reached perfection, one who has mastered himself, one who is firmly established.’
Itthaṁ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.
Thus, venerable sir, when asked about a fruit of the spiritual life apparent in the present life, Nigaṇṭha Nāṭaputta explained the fourfold restraint. Just as if, venerable sir, when asked about a mango, one were to answer with a breadfruit, or when asked about a breadfruit, one were to answer with a mango—even so, venerable sir, when asked about a fruit of the spiritual life apparent in the present life, Nigaṇṭha Nāṭaputta explained the fourfold restraint. Then, venerable sir, it occurred to me: ‘How could one like me think of disparaging an ascetic or brahmin living in my realm?’ So, venerable sir, I neither approved nor rejected the statement of Nigaṇṭha Nāṭaputta. Without approving or rejecting it, though dissatisfied, without uttering a word of dissatisfaction, without accepting or discarding that statement, I rose from my seat and departed.
3.6. The Doctrine of Sañjaya Belaṭṭhaputta
Ekamidāhaṁ, bhante, samayaṁ yena sañcayo belaṭṭhaputto tenupasaṅkamiṁ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṁ sammodiṁ. 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?
At one time, venerable sir, I approached Sañcaya Belaṭṭhaputta; having approached, I exchanged friendly greetings with Sañcaya Belaṭṭhaputta. After exchanging courteous and polite conversation, I sat down to one side. Seated to one side, venerable sir, I said to Sañcaya Belaṭṭhaputta: ‘Just as, sir Sañcaya, there are these various common crafts ... Is it possible, sir Sañcaya, in the very same way to point out a fruit of the spiritual life that is apparent in the present life?’
Evaṁ vutte, bhante, sañcayo belaṭṭhaputto maṁ etadavoca: ‘atthi paro lokoti iti ce maṁ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṁ byākareyyaṁ. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no. Natthi paro loko …pe… atthi ca natthi ca paro loko …pe… nevatthi na natthi paro loko …pe… atthi sattā opapātikā …pe… natthi sattā opapātikā …pe… atthi ca natthi ca sattā opapātikā …pe… nevatthi na natthi sattā opapātikā …pe… atthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… atthi ca natthi ca sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… nevatthi na natthi sukatadukkaṭānaṁ kammānaṁ phalaṁ vipāko …pe… hoti tathāgato paraṁ maraṇā …pe… na hoti tathāgato paraṁ maraṇā …pe… hoti ca na ca hoti tathāgato paraṁ maraṇā …pe… 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. Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.
When this was said, venerable sir, Sañcaya Belaṭṭhaputta said to me: ‘If you ask me: “Is there another world?”—if I thought there was another world, I would declare to you: “There is another world.” But I do not say so; I do not say thus; I do not say otherwise; I do not say no; I do not deny it. “Is there no other world? ... Is there both another world and no other world? ... Is there neither another world nor no other world? ... Are there spontaneously arisen beings? ... Are there no spontaneously arisen beings? ... Are there both spontaneously arisen beings and no spontaneously arisen beings? ... Are there neither spontaneously arisen beings nor no spontaneously arisen beings? ... Is there fruit and result of good and bad deeds? ... Is there no fruit and result of good and bad deeds? ... Is there both fruit and result and no fruit and result of good and bad deeds? ... Is there neither fruit and result nor no fruit and result of good and bad deeds? ... Does a Tathāgata exist after death? ... Does a Tathāgata not exist after death? ... Does a Tathāgata both exist and not exist after death? ... Does a Tathāgata neither exist nor not exist after death?”—if you ask me: “Does a Tathāgata neither exist nor not exist after death?”—if I thought a Tathāgata neither exists nor does not exist after death, I would declare to you: “A Tathāgata neither exists nor does not exist after death.” But I do not say so; I do not say thus; I do not say otherwise; I do not say no; I do not deny it.’
Itthaṁ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya; evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi. Tassa mayhaṁ, bhante, etadahosi: ‘ayañca imesaṁ samaṇabrāhmaṇānaṁ sabbabālo sabbamūḷho. Kathañhi nāma sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākarissatī’ti. Tassa mayhaṁ, bhante, etadahosi: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti. So kho ahaṁ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.
Thus, venerable sir, when asked about a fruit of the spiritual life apparent in the present life, Sañcaya Belaṭṭhaputta explained |evasion::verbal deflection, endless equivocation, eel-wriggling [vikkhepa]|. Just as if, venerable sir, when asked about a mango, one were to answer with a breadfruit, or when asked about a breadfruit, one were to answer with a mango—even so, venerable sir, when asked about a fruit of the spiritual life apparent in the present life, Sañcaya Belaṭṭhaputta explained evasion. Then, venerable sir, it occurred to me: ‘Of all these ascetics and brahmins, this Sañcaya Belaṭṭhaputta is the most foolish, the most confused. For how could one, when asked about a fruit of the spiritual life apparent in the present life, explain evasion?’ Then, venerable sir, it occurred to me: ‘How could one like me think of disparaging an ascetic or brahmin living in my realm?’ So, venerable sir, I neither approved nor rejected the statement of Sañcaya Belaṭṭhaputta. Without approving or rejecting it, though dissatisfied, without uttering a word of dissatisfaction, without accepting or discarding that statement, I rose from my seat and departed.
4. The Fruits of the Spiritual Life
4.1. The First Evident Fruit of the Spiritual Life
Sohaṁ, bhante, bhagavantampi pucchāmi: ‘yathā nu kho imāni, bhante, 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, te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’”ti?
“And so, venerable sir, I ask the Blessed One as well: ‘Just as, venerable sir, there are these various common crafts, namely: elephant riders, cavalrymen, charioteers, archers, standard-bearers, camp marshals, supply officers, fierce warriors, royal princes, skirmishers, great champions, brave soldiers, leather-armored warriors, sons of slave women, cooks, barbers, bath attendants, confectioners, garland-makers, dyers, weavers, basket-makers, potters, accountants, finger-mathematicians, and whatever other such common crafts there may be; in this very life they enjoy the visible fruit of their craft; with that they give happiness and pleasure to themselves, give happiness and pleasure to their parents, give happiness and pleasure to their wife and children, give happiness and pleasure to their friends and companions, and establish an uplifting spiritual gift for ascetics and brahmins leading to heaven, yielding happy results, conducive to celestial realms. Is it possible, venerable sir, in the very same way to point out a fruit of the spiritual life that is apparent in the present life?’”
“Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, mahārāja, idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. Tassa evamassa: ‘acchariyaṁ, vata bho, abbhutaṁ, vata bho, puññānaṁ gati, puññānaṁ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso; ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṁ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako. So vatassāhaṁ puññāni kareyyaṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
“It is possible, great king. Therefore, great king, I will question you on this matter in return. Answer as you see fit. What do you think, great king? Suppose you had a man who was a slave, a worker, who rises before you, sleeps after you, is willing to do whatever you command, is agreeable in conduct, speaks politely, and awaits your command. It might occur to him: ‘Astonishing indeed, good sirs! Marvelous indeed, good sirs, is the destination of merits, the fruit of merits! For this King Ajātasattu of Magadha, son of Vedehi, is a human being; I too am a human being. Yet this King Ajātasattu of Magadha, son of Vedehi, enjoys himself fully endowed and provided with the five cords of sensual pleasure, as if he were a deva. But I am his slave, a worker, who rises before him, sleeps after him, is willing to do whatever he commands, is agreeable in conduct, speaks politely, and awaits his command. Surely I too should perform merits. What if I were to shave off my hair and beard, don ochre robes, and go forth from the household life into homelessness?’
So aparena samayena kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyya. So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. 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. Api nu tvaṁ evaṁ vadeyyāsi: ‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’”ti?
Then, after some time, having shaved off his hair and beard, and donned ochre robes, he goes forth from the household life into homelessness. Having thus gone forth, he dwells restrained in body, restrained in speech, restrained in mind, content with basic food and clothing, and delighting in solitude. If your men were to report this to you: ‘If it please Your Majesty, you should know that the man who was your slave, a worker, who rose before you, slept after you, was willing to do whatever you commanded, was agreeable in conduct, spoke politely, and awaited your command—he, sire, having shaved off his hair and beard, and donned ochre robes, has gone forth from the household life into homelessness. Having thus gone forth, he dwells restrained in body, restrained in speech, restrained in mind, content with basic food and clothing, and delighting in solitude.’ Would you say: ‘Let that man return to me, and let him again be a slave, a worker, rising before me, sleeping after me, willing to do whatever I command, agreeable in conduct, speaking politely, and awaiting my command’?”
“No hetaṁ, bhante. Atha kho naṁ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṁ saṁvidaheyyāmā”ti.
“Certainly not, venerable sir. Rather, we ourselves would pay homage to him, rise up for him, invite him to a seat, and invite him to accept requisites of robes, almsfood, lodgings, and medicines for the sick; and we would arrange for him lawful protection, shelter, and security.”
“Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti?
“What do you think, great king? This being the case, is there a fruit of the spiritual life apparent in the present life or not?”
“Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti.
“Surely, venerable sir, this being the case, there is a fruit of the spiritual life apparent in the present life.”
“Idaṁ kho te, mahārāja, mayā paṭhamaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.
“This, great king, is the first fruit of the spiritual life apparent in the present life that has been declared by me.”
4.2. The Second Evident Fruit of the Spiritual Life
“Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti?
“Is it possible, venerable sir, to point out yet another fruit of the spiritual life apparent in the present life in the very same way?”
“Sakkā, mahārāja. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi. Taṁ kiṁ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako. Tassa evamassa: ‘acchariyaṁ vata bho, abbhutaṁ vata bho, puññānaṁ gati, puññānaṁ vipāko. Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso. Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe. Ahaṁ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako. So vatassāhaṁ puññāni kareyyaṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
“It is possible, great king. Therefore, great king, I will question you on this matter in return. Answer as you see fit. What do you think, great king? Suppose you had a man who was a farmer, a householder, a taxpayer, who increases the royal treasury. It might occur to him: ‘Astonishing indeed, good sirs! Marvelous indeed, good sirs, is the destination of merits, the fruit of merits! For this King Ajātasattu of Magadha, son of Vedehi, is a human being; I too am a human being. Yet this King Ajātasattu of Magadha, son of Vedehi, enjoys himself fully endowed and provided with the five cords of sensual pleasure, as if he were a deva. But I am a farmer, a householder, a taxpayer, who increases his royal treasury. Surely I too should perform merits. What if I were to shave off my hair and beard, don ochre robes, and go forth from the household life into 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. So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke. 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. Api nu tvaṁ evaṁ vadeyyāsi: ‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’”ti?
Then, after some time, having abandoned a small mass of wealth or a large mass of wealth, having abandoned a small circle of relatives or a large circle of relatives, having shaved off his hair and beard, and donned ochre robes, he goes forth from the household life into homelessness. Having thus gone forth, he dwells restrained in body, restrained in speech, restrained in mind, content with basic food and clothing, and delighting in solitude. If your men were to report this to you: ‘If it please Your Majesty, you should know that the man who was your farmer, a householder, a taxpayer, who increased the royal treasury—he, sire, having shaved off his hair and beard, and donned ochre robes, has gone forth from the household life into homelessness. Having thus gone forth, he dwells restrained in body, restrained in speech, restrained in mind, content with basic food and clothing, and delighting in solitude.’ Would you say: ‘Let that man return to me, and let him again be a farmer, a householder, a taxpayer, increasing the royal treasury’?”
“No hetaṁ, bhante. Atha kho naṁ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṁ saṁvidaheyyāmā”ti.
“Certainly not, venerable sir. Rather, we ourselves would pay homage to him, rise up for him, invite him to a seat, and invite him to accept requisites of robes, almsfood, lodgings, and medicines for the sick; and we would arrange for him lawful protection, shelter, and security.”
“Taṁ kiṁ maññasi, mahārāja? Yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti?
“What do you think, great king? This being the case, is there a fruit of the spiritual life apparent in the present life or not?”
“Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti.
“Surely, venerable sir, this being the case, there is a fruit of the spiritual life apparent in the present life.”
“Idaṁ kho te, mahārāja, mayā dutiyaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.
“This, great king, is the second fruit of the spiritual life apparent in the present life that has been declared by me.”
4.3. The Higher Fruits of the Spiritual Life
“Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetuṁ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti?
“Is it possible, venerable sir, to point out yet another fruit of the spiritual life apparent in the present life that is even more excellent and more sublime than these fruits of the spiritual life apparent in the present life?”
“Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“It is possible, great king. Therefore, great king, listen to this and pay close attention; I will speak.”
“Evaṁ, bhante”ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.
“Yes, venerable sir,” King Ajātasattu of Magadha, son of Vedehi, replied to the Blessed One.
Bhagavā etadavoca:
The Blessed One said this:
“idha, mahārāja, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
“Here, great king, a |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]| arises in the world, an Arahant, a perfectly Awakened One arises in the world, accomplished in true knowledge and conduct, who has reached the destination, knower of the world, unsurpassed guide of trainable persons, teacher of gods and humans, Buddha, Fortunate One. He declares this world with its |deities::gods [devas]|, |Māras::demons, tempters, beings of delusion; lit. causing death [mārake]|, |Brahmas::Gods; celestial beings residing in the Brahmā realms, often considered to be highly refined and long-lived deities. [brahmā]|, this generation with its ascetics and brahmins, kings and commoners, which he has himself realized with direct knowledge. He teaches the Dhamma that is beneficial in the beginning, beneficial in the middle, and beneficial in the end, meaningful and well-phrased, and he reveals a |spiritual life::a life of celibacy, contemplation, and ethical discipline lived for the sake of liberation; oriented toward inner development rather than sensual pleasures [brahmacariya]| that is entirely perfect and pure.
Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.
A householder or householder’s son or someone born into a certain family hears the Dhamma. On hearing the Dhamma, he acquires |faith::confidence, conviction, trust [saddha]| in the Tathāgata. Endowed with that faith, he reflects thus: ‘The household life is |confined::crowded, cramped [sambādha]|, a dusty path; life gone forth is wide open. While dwelling in a house, it is not easy to live the spiritual life completely perfect and pure as a polished shell. Suppose I shave off my hair and beard, put on the |ochre robes::organic brown color robes; monks’ robes [kāsāya]|, and go forth from the household life into 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.
Then, at a later time, having given up a small or large fortune, having left behind a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.
So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
Having thus gone forth, he dwells restrained with the restraint of the |moral code of conduct::monastic code of discipline which promotes harmonious and pure conduct with others [pātimokkha]|, knows how to behave and keep to suitable places, seeing danger in the slightest fault. Having undertaken the training by practicing the training rules, he trains in them; he is endowed with wholesome bodily and verbal action, of pure livelihood, |accomplished in ethical conduct::endowed with moral virtue [sīlasampanna]|, guarding the doors of his |sense faculties::::sense-faculties|, equipped with |radical comprehension::complete comprehension of the arising, persisting, and fading away of phenomena, structural comprehension, discerning mindfulness [satisampajañña]|, and |content::satisfied with basic necessities [santuṭṭha]|.
4.3.1. Ethical Conduct
4.3.1.1. The Shorter Section on Ethical Conduct
Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṁ.
And how, great king, is a bhikkhu accomplished in ethical conduct? Here, great king, having abandoned the killing of living beings, a bhikkhu abstains from killing living beings. Having laid aside sticks and weapons, |conscientious::sensitive, with an internal sense of carefulness and concern for the welfare of others [lajjī]| and |compassionate::sympathetic [dayāpanna]|, he dwells with sympathy for the welfare of all living beings. This too pertains to his ethical conduct.
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Idampissa hoti sīlasmiṁ.
Having abandoned |taking what is not given::stealing, theft [adinnādāna]|, he abstains from taking what is not given. Taking only what is given, expecting only what is given, he dwells purely without stealing. This too pertains to his ethical conduct.
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Idampissa hoti sīlasmiṁ.
Having abandoned |unchastity::sexual misconduct or non-celibacy [abrahmacariya]|, he observes celibacy, living apart, abstaining from |sexual intercourse::vulgar practice, sexual activity [methunā gāmadhammā]|. This too pertains to his ethical conduct.
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Idampissa hoti sīlasmiṁ.
Having abandoned |false speech::lying, deception [musāvāda]|, he abstains from lying. He is |truthful::honest [saccavādī]|, |adheres to truth::united with the truth, devoted to truth [saccasandha]|, |reliable::firm, trustworthy [theta]|, trustworthy, dependable, and does not deceive the world. This too pertains to his ethical conduct.
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. Idampissa hoti sīlasmiṁ.
Having abandoned |divisive speech::slanderous, defamatory, malicious speech [pisuṇāvācā]|, he abstains from divisive speech. Having heard something here, he does not repeat it over there to cause division; and having heard something over there, he does not repeat it here to stir conflict. Thus, he is one who reconciles those who are divided, a promoter of harmony, who delights in concord, cherishes unity, rejoices in harmony, and speaks words that bring people together. This too pertains to his ethical conduct.
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. Idampissa hoti sīlasmiṁ.
Having abandoned |harsh speech::abusive, rude, or unkind way of speaking [pharusāvācā]|, he abstains from harsh speech. He speaks such words as are gentle, pleasing to the ear, affectionate, heart-touching, refined, pleasing and agreeable to many. This too pertains to his ethical conduct.
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. Idampissa hoti sīlasmiṁ.
Having abandoned frivolous chatter, he abstains from engaging in frivolous chatter. He speaks at the right time, speaks what is true, speaks what is beneficial, speaks on the Dhamma and speaks on the Vinaya. His words are worth treasuring, spoken at an appropriate time, with basis, with defined purpose, and beneficial. This too pertains to his ethical conduct.
So bījagāmabhūtagāmasamārambhā paṭivirato hoti.
ekabhattiko hoti rattūparato, virato vikālabhojanā.
naccagītavāditavisūkadassanā paṭivirato hoti.
mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.
uccāsayanamahāsayanā paṭivirato hoti.
jātarūparajatapaṭiggahaṇā paṭivirato hoti.
āmakadhaññapaṭiggahaṇā paṭivirato hoti.
āmakamaṁsapaṭiggahaṇā paṭivirato hoti.
itthikumārikapaṭiggahaṇā paṭivirato hoti.
dāsidāsapaṭiggahaṇā paṭivirato hoti.
ajeḷakapaṭiggahaṇā paṭivirato hoti.
kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.
hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti.
khettavatthupaṭiggahaṇā paṭivirato hoti.
dūteyyapahiṇagamanānuyogā paṭivirato hoti.
kayavikkayā paṭivirato hoti.
tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti.
ukkoṭanavañcananikatisāciyogā paṭivirato hoti.
chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.
He abstains from injuring seeds and plants;
he practices eating only one meal a day, |abstains from eating at night::stopped the evening meal [rattūparata]|, and abstains from |untimely eating::eating outside the proper time, typically observed from afternoon until dawn [vikālabhojana]|;
he abstains from dancing, singing, music, and watching shows;
as well as from wearing garlands, fragrances, makeup, and beautifying the body with ornaments;
he abandons high and luxurious beds;
he abstains from accepting gold and silver;
he abstains from accepting uncooked grain;
he abstains from accepting raw meat;
he abstains from accepting women or young girls;
he abstains from accepting female and male servants;
he abstains from accepting goats and sheep;
he abstains from accepting chickens and pigs;
he abstains from accepting elephants, cows, horses, and mares;
he abstains from accepting fields and plots of land;
he abstains from running errands or acting as a messenger;
he abstains from trading;
he abstains from using false scales, false weights and false measures;
he abstains from bribing, defrauding, counterfeiting and dishonest dealing;
he abstains from cutting, killing, tying, highway robbery, stealing and armed robbery.
Idampissa hoti sīlasmiṁ.
This too pertains to his ethical conduct.
Cūḷasīlaṁ niṭṭhitaṁ.
The shorter section on ethical conduct is finished.
4.3.1.2. The Middle Section on Ethical Conduct
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti. Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to injuring seeds and plants, namely: root-seeds, stem-seeds, joint-seeds, cutting-seeds, and grain-seeds as the fifth; he refrains from such injury to seeds and plants. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti. Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ, iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to storing up goods for consumption, namely: storing up food, storing up drinks, storing up clothing, storing up vehicles, storing up beds, storing up scents, and storing up material goods; he refrains from such storing up of goods for consumption. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti. 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 iti vā iti evarūpā visūkadassanā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to watching theatrical shows, namely: dancing, singing, instrumental music, theatrical performances, story recitations, hand-clapping, cymbals, pot-drumming, fairy shows, acrobatic displays, bamboo-pole performances, bone-washing rituals, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights, stick fights, boxing, wrestling, sham fights, military parades, troop maneuvers, and army reviews; he refrains from such theatrical shows. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti. Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁ iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to gambling and careless games, namely: eight-row board games, ten-row board games, imaginary board games, hopscotch, spillikins, dice games, tip-cat, hand-drawing games, ball games, blowpipe games, toy ploughs, acrobatic somersaults, toy windmills, toy measures, toy chariots, toy bows, guessing letters drawn in the air, guessing thoughts, and mimicry of deformities; he refrains from such gambling and careless games. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti. Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to luxurious and lofty beds, namely: reclining chairs, cross-legged couches, shaggy rugs, embroidered woollen covers, white cloths, thick woollen cloths embroidered with flowers, feather-filled quilts, spreads with varied designs, double-fringed and single-fringed rugs, jewel-embroidered silk covers, silk sheets, large woollen carpets, elephant rugs, horse blankets, chariot rugs, antelope-hide spreads, superior kadali-deer-hide coverings, those with canopies above, and with red cushions at both ends; he refrains from such luxurious and lofty beds. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti. Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to bodily adornment and beautification, namely: applying cosmetic pastes, massaging, bathing in scented water, rubbing limbs, mirrors, eye makeup, garlands, perfumes, face powder, face lotions, bracelets, topknots, walking sticks, tobacco pipes, swords, sunshades, decorated sandals, turbans, diadem jewels, yak-tail whisks, and long-fringed white robes; he refrains from such bodily adornment and beautification. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti. 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 iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to |pointless talk::unfruitful talk, aimless talk, worldly talk [tiracchānakathā]|, namely: tales of kings, thieves, and ministers; tales of armies, dangers, and battles; talk of food, drink, clothing, beds, garlands, and perfumes; talk of relatives, vehicles, villages, towns, cities, and countries; tales of women and heroes; street talk and well talk; tales of the departed; various kinds of chatter; speculation about the world and the ocean; and talk of being and non-being; he refrains from such pointless talk. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti. 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 iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to disputatious speech, namely: ‘You do not understand this doctrine and discipline, I understand this doctrine and discipline. How will you understand this doctrine and discipline? You are practicing wrongly, I am practicing rightly. What I say is consistent, what you say is inconsistent. What should be said first you said last, what should be said last you said first. What you have thought out has been turned upside down, your doctrine has been refuted, you are defeated. Go and save your doctrine, or disentangle yourself if you can!’; he refrains from such disputatious speech. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti. Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’ti iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, remain addicted to running errands and conveying messages, namely: for kings, royal ministers, aristocrats, brahmins, householders, and princes, being sent with: ‘Go here, go there; take this, bring that from there’; he refrains from such running of errands and conveying of messages. This too pertains to his ethical conduct.
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. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, are schemers, talkers, hinters, belittlers, and those who relentlessly pursue gain with gain; he refrains from such scheming and deception. This too pertains to his ethical conduct.
Majjhimasīlaṁ niṭṭhitaṁ.
The middle section on ethical conduct is finished.
4.3.1.3. The Long Section on Ethical Conduct
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 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 iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, earn their living by |wrong livelihood::dishonest, unethical, or manipulative means of obtaining food, requisites, or material support [micchājīva]| through debased arts, namely: reading marks on limbs, omens, portents, dreams, signs on cloth, signs of cloth gnawed by mice, fire-oblations, ladle-oblations, husk-oblations, rice-chaff oblations, rice-grain oblations, ghee-oblations, oil-oblations, mouth-oblations, blood-oblations, limb-reading lore, land divination, political lore, demonology lore, ghost lore, earth-charms, snake charming, poison lore, scorpion lore, rat lore, bird lore, crow lore, lifespan divination, arrow protection charms, and understanding animal sounds; he refrains from such wrong livelihood through debased arts. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 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 iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, earn their living by wrong livelihood through debased arts, namely: reading the marks on gems, cloths, sticks, swords, daggers, arrows, bows, weapons, women, men, boys, girls, male slaves, female slaves, elephants, horses, buffaloes, bulls, cows, goats, rams, cocks, quails, iguanas, earrings, tortoises, and deer; he refrains from such wrong livelihood through debased arts. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 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 iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, earn their living by wrong livelihood through debased arts, namely: predicting: ‘The king will advance; the king will not advance; the domestic kings will advance, the foreign kings will retreat; the foreign kings will advance, the domestic kings will retreat; there will be victory for the domestic kings and defeat for the foreign kings; there will be victory for the foreign kings and defeat for the domestic kings; thus there will be victory for this one and defeat for that one’; he refrains from such wrong livelihood through debased arts. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 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 iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, earn their living by wrong livelihood through debased arts, namely: predicting: ‘There will be an eclipse of the moon, there will be an eclipse of the sun, there will be an eclipse of the constellations; the moon and the sun will follow their regular course, the moon and the sun will deviate from their course; the constellations will follow their regular course, the constellations will deviate from their course; there will be a meteor strike, there will be a celestial fire, there will be an earthquake, there will be thunder from a cloudless sky; there will be the rising, setting, obscuration, and brightening of the sun, moon, and constellations; such will be the result of the lunar eclipse, such will be the result of the solar eclipse, such will be the result of the constellation eclipse, such will be the result of the regular course of the sun and moon, such will be the result of their deviant course, such will be the result of the regular course of the constellations, such will be the result of their deviant course, such will be the result of the meteor strike, such will be the result of the celestial fire, such will be the result of the earthquake, such will be the result of the thunder from a cloudless sky, and such will be the result of the rising, setting, obscuration, and brightening of the sun, moon, and constellations’; he refrains from such wrong livelihood through debased arts. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Seyyathidaṁ—suvuṭṭhikā bhavissati, dubbuṭṭhikā bhavissati, subhikkhaṁ bhavissati, dubbhikkhaṁ bhavissati, khemaṁ bhavissati, bhayaṁ bhavissati, rogo bhavissati, ārogyaṁ bhavissati, muddā, gaṇanā, saṅkhānaṁ, kāveyyaṁ, lokāyataṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, earn their living by wrong livelihood through debased arts, namely: predicting: ‘There will be abundant rain, there will be drought; there will be plenty of food, there will be famine; there will be peace and security, there will be danger; there will be disease, there will be good health; or practicing calculation, arithmetic, counting, poetry composition, and worldly philosophy’; he refrains from such wrong livelihood through debased arts. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁ iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, earn their living by wrong livelihood through debased arts, namely: arranging auspicious times for taking a bride or giving away a bride; arranging marriages, engagements, or divorces; casting spells for financial success or failure; performing rituals to induce abortion; casting spells to bind the tongue, lock the jaws, or enchant the hands; muttering charms in the ear; consulting mirrors, young girls, or deities; worshiping the sun, worshiping Mahābrahmā, breathing out flames, and invoking the goddess of fortune; he refrains from such wrong livelihood through debased arts. This too pertains to his ethical conduct.
Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti. 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 iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
Whereas some ascetics and brahmins, eating food provided by faith, earn their living by wrong livelihood through debased arts, namely: making vows for safety or success; performing exorcisms, house-consecrations, or virility rituals; making one impotent; preparing building sites or consecrating sites; performing ceremonial mouth-rinsing, ritual bathing, and sacrificial offerings; administering emetics, purges, upward purges, downward purges, head purges, ear oils, eye drops, nasal medications, ointments, and soothing balms; practicing ophthalmology, surgery, pediatrics, administering root medicines, and releasing herbal remedies; he refrains from such wrong livelihood through debased arts. This too pertains to his ethical conduct.
Sa kho so, mahārāja, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. Seyyathāpi, mahārāja, rājā khattiyo muddhābhisitto nihatapaccāmitto na kutoci bhayaṁ samanupassati, yadidaṁ paccatthikato; evameva kho, mahārāja, bhikkhu evaṁ sīlasampanno na kutoci bhayaṁ samanupassati, yadidaṁ sīlasaṁvarato. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti. Evaṁ kho, mahārāja, bhikkhu sīlasampanno hoti.
A bhikkhu who is thus accomplished in ethical conduct, great king, sees no fear from any direction regarding his restraint through ethical conduct. Just as a consecrated aristocratic king who has vanquished his enemies sees no fear from any direction regarding his enemies; even so, a bhikkhu who is thus accomplished in ethical conduct sees no fear from any direction regarding his restraint through ethical conduct. Endowed with this noble aggregate of |virtue::moral conduct, ethical behavior [sīla]|, he personally experiences |blameless happiness::inward peace and happiness born of faultless, pure conduct [anavajjasukha]| within. This is how, great king, a bhikkhu is accomplished in ethical conduct.
Mahāsīlaṁ niṭṭhitaṁ.
The long section on ethical conduct is finished.
4.3.2. Collectedness
4.3.2.1. Restraint of the Sense Faculties
Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti? Idha, mahārāja, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti. Evaṁ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.
And how, great king, does a bhikkhu guard the doors of his |sense faculties::::sense-faculties|? Here, great king, a bhikkhu, having seen a |form::a visible object such as a beautiful sight, a face, an expression, art, ornament, possession, status symbol, admired appearance, or enticing scenery—anything seen that can produce desire, attachment, or self-view [rūpa]| with the eye, does not |grasp at its prominent features::focusing on its external characteristics [nimittaggāhī]| nor is |enticed by its details::focused on its secondary characteristics [anubyañjanaggāhī]|. For if he were to dwell with the eye faculty unguarded, |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states of |craving and distress::greediness and dissatisfaction, wanting and unhappiness, craving and aversion [abhijjhā + domanassa]| might |stream in::flood in, overwhelm him [anvāssavati]|. Therefore, he practices restraint in this regard, guards the eye faculty, and attains the restraint of the eye faculty. Having heard a |sound::an auditory object [sadda]| with the ear, having smelled an |odor::an olfactory experience [gandha]| with the nose, having tasted a |flavor::an object of gustatory experience [rasa]| with the tongue, having touched a |tangible object::anything felt through the body [phoṭṭhabba]| with the body, or having cognized a |mental object::a mind object such as a thought, idea, memory, intention, emotion, image, or concept [dhamma]| with the mind, he does not grasp at its prominent features nor is enticed by its details. For if he were to dwell with the mind faculty unguarded, unwholesome states of craving and distress might stream in; therefore, he practices restraint in this regard, he guards the mind faculty, and he undertakes the restraint of the mind faculty. Endowed with this noble restraint of the sense faculties, he personally experiences |untarnished ease::unadulterated, unblemished happiness free from mental afflictions [abyāsekasukha]| within. This is how, great king, a bhikkhu guards the doors of the sense faculties.
4.3.2.2. Radical Comprehension
Kathañca, mahārāja, bhikkhu satisampajaññena samannāgato hoti? 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. Evaṁ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti.
And how, great king, is a bhikkhu equipped with |radical comprehension::complete comprehension of the arising, persisting, and fading away of phenomena, structural comprehension, discerning mindfulness [satisampajañña]|? Here, great king, a bhikkhu is one who acts with clear awareness when going forward and returning; who acts with clear awareness when looking ahead and looking away; who acts with clear awareness when flexing and extending his limbs; who acts with clear awareness in wearing his robes and carrying his outer robe and bowl; who acts with clear awareness when eating, drinking, consuming food, and tasting; who acts with clear awareness when defecating and urinating; who acts with clear awareness when walking, standing, sitting, falling asleep, waking up, talking, and keeping silent. This is how, great king, a bhikkhu is equipped with radical comprehension.
4.3.2.3. Contentment
Kathañca, mahārāja, bhikkhu santuṭṭho hoti? Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Evaṁ kho, mahārāja, bhikkhu santuṭṭho hoti.
And how, great king, is a bhikkhu content? Here, great king, a bhikkhu is content with robes to cover the body and |alms food::::almsfood| to sustain the belly. Wherever he goes, he goes with what he has. Just as a bird flies wherever it goes with its wings as its only burden, so too, great king, the bhikkhu is content with robes to cover the body and alms food to sustain the belly. Wherever he goes, he goes with what he has. This is how, great king, a bhikkhu is content.
4.3.2.4. Abandoning the Hindrances
So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
Endowed with this noble aggregate of ethical conduct, endowed with this noble restraint of the sense faculties, endowed with this noble radical comprehension, and endowed with this noble contentment, he resorts to a secluded lodging: a forest, the foot of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, a heap of straw. After the meal, having returned from alms round, he sits down cross-legged, keeping his body upright, establishing mindfulness |as his primary focal point::as first priority, directed towards the meditation object; lit. around the front [parimukhaṁ]|.
So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti. Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.
Abandoning |craving::greediness, wanting, yearning [abhijjhā]| with regard to the world, he dwells with a mind free from craving; he purifies his mind from craving. Abandoning |ill will::intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]| and |aversion::hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, he dwells with a benevolent mind, compassionate for the welfare of all living beings; he purifies his mind from ill will and aversion. Abandoning |dullness and drowsiness::lack of mental clarity or alertness, mental sluggishness, lethargy, sleepiness lit. stiffness (of mind/body due to tiredness) [thinamiddha]|, he dwells free from dullness and drowsiness, |perceptive of light::aware of brightness [ālokasaññī]|, mindful and clearly aware; he purifies his mind from dullness and drowsiness. Abandoning |restlessness and worry::agitation and edginess, distraction, fidgeting, fiddling, uneasiness [uddhaccakukkucca]|, he dwells |unruffled::not agitated, not arrogant, not pompous [anuddhata]|, with an inwardly calm mind; he purifies his mind from restlessness and worry. Abandoning |doubt::uncertainty, indecisiveness wrt suffering, its arising, its ending, and the way of practice leading to the cessation of suffering [vicikiccha]|, he dwells having crossed beyond doubt, without perplexity about wholesome mental states; he purifies his mind from doubt.
Seyyathāpi, mahārāja, puriso iṇaṁ ādāya kammante payojeyya. Tassa te kammantā samijjheyyuṁ. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. 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. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
Just as a person, great king, might take a loan to invest in a business. And that business succeeds. He would then repay his old debts and still have some profit left over for supporting a wife. He would think: ‘Before, I took a loan to invest in a business, and that business succeeded. I have repaid my old debts and still have some profit left over for supporting a wife.’ On that account, he would attain joy and experience |pleasure::a positive state of mind; agreeable feeling born of mental contact, mental happiness [somanassa]|.
Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā. 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. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
Just as a person, great king, who was sick, in pain, and seriously ill, and his food did not nourish him, and his body had no strength. Then later on he recovers from that illness, his food nourishes him, and he regains strength in his body. He would think: ‘Before, I was sick, in pain, and seriously ill, my food did not nourish me, and my body had no strength. Now, I have recovered from that illness, my food nourishes me, and I have regained strength in my body.’ On that account, he would attain joy and experience pleasure.
Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. Tassa evamassa: ‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena. Natthi ca me kiñci bhogānaṁ vayo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
Just as a person, great king, who was imprisoned. Then later on he is released from prison, safe and secure, without any loss of his belongings. He would think: ‘Before, I was imprisoned, now I have been released from prison, safe and secure, without any loss of my belongings.’ On that account, he would attain joy and experience pleasure.
Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. Tassa evamassa: ‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo. Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
Just as a person, great king, who was a slave, not free, dependent on others, unable to go where he wants. Then later on he is freed from slavery, becomes independent, not dependent on others, free to go where he wants. He would think: ‘Before, I was a slave, not free, dependent on others, unable to go where I want. Now, I am freed from slavery, independent, not dependent on others, free to go where I want.’ On that account, he would attain joy and experience pleasure.
Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ. So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ. Tassa evamassa: ‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ. Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.
Just as a person, great king, with wealth and possessions would travel along a long desert path, scarce in food and fraught with danger. Then later on he crosses over that desert safely and reaches the safety of a village, secure and free from danger. He would think: ‘Before, with wealth and possessions, I traveled along a long desert path, scarce in food and fraught with danger. Now, I have crossed over that desert safely and reached the safety of a village, secure and free from danger.’ On that account, he would attain joy and experience pleasure.
Evameva kho, mahārāja, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.
In the very same way, great king, a bhikkhu sees these five hindrances in himself as if they were a debt, a disease, a prison, slavery, and a dangerous path.
Seyyathāpi, mahārāja, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
Just as freedom from debt, good health, release from prison, freedom from slavery, and a place of safety; even so, great king, when these five hindrances are abandoned in himself, a bhikkhu sees himself as free from debt, healthy, released from prison, free from slavery, in a place of safety.
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
When he sees that these |five hindrances::the five mental obstacles—sensual desire, ill will, dullness and drowsiness, restlessness and worry, and doubt—that block clarity and stillness [pañca nīvaraṇā]| have been abandoned within himself, |joy::cheerfulness, gladness; a fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience [pāmojja]| arises. When one is joyful, |uplifting joy::mental exhilaration; it ranges from a gentle delight to overwhelming rapture [pīti]| arises. In one whose mind is filled with uplifting joy, the body |becomes tranquil::calms down, relaxes [passambhati]|. One tranquil in body dwells in |contentment::ease, happiness, pleasant abiding [sukha]|. The mind of one who dwells in contentment |becomes collected::is calmed, becomes composed, becomes stable [samādhiyati]|.
4.3.2.5. The First Jhāna
So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.
Entirely secluded from sensual pleasures and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| mental states, he enters and dwells in the |first jhāna::the first meditative absorption, characterized by applied thought, sustained thought, and the joy and pleasure born of seclusion [paṭhamaṁ jhānaṁ]|, which is |accompanied by reflection::with thinking [savitakka]| and |examination::with investigation, evaluation [savicāra]|, |born of seclusion::secluded from the defilements [vivekaja]|, and imbued with |uplifting joy and pleasure::delight and ease; sometimes experienced as ecstasy, intense exhilaration or rapture [pītisukha]|. He drenches, steeps, saturates, and suffuses this very body with uplifting joy and pleasure born of seclusion, so that there is no part of his whole body not suffused by the uplifting joy and pleasure born of seclusion.
Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī; evameva kho, mahārāja, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Just as a skilled bath attendant or his apprentice might knead bathing powder in a bronze bowl, sprinkling water again and again until the lump becomes suffused with moisture, saturated inside and out, yet does not drip; even so, great king, the bhikkhu drenches, steeps, saturates, and suffuses this very body with uplifting joy and pleasure born of seclusion, so that there is no part of his whole body not suffused by the uplifting joy and pleasure born of seclusion. This too, great king, is a fruit of the spiritual life apparent in the present life that is even more excellent and more sublime than the previous fruits of the spiritual life apparent in the present life.
4.3.2.6. The Second Jhāna
Puna caparaṁ, mahārāja, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.
Furthermore, great king, with the |settling::calming, conciliation, subsiding [vūpasama]| of reflection and examination, a bhikkhu enters and dwells in the |second jhāna::the second meditative absorption, characterized by inner confidence and unification of mind, free from thinking and examining, with joy and pleasure born of collectedness [dutiyaṁ jhānaṁ]|, which has |inner confidence::internal tranquility, clarifying of mind [sampasādana]| and |unification::singleness, integration [ekodibhāva]| of mind, is without reflection and examination, and has joy and pleasure |born of collectedness::born from a stable mind [samādhija]|. He drenches, steeps, saturates, and suffuses this very body with uplifting joy and pleasure born of collectedness, so that there is no part of his whole body not suffused by uplifting joy and pleasure born of collectedness.
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. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.
Just as a deep lake fed by an underground spring—with no inflow from the eastern direction, the southern direction, the western direction, or the northern direction, and no rainclouds showering water from time to time—would have cool streams of water welling up from within to thoroughly suffuse, pervade, fill, and permeate the entire lake with cool water, leaving no part of the lake uncovered by cool water;
Evameva kho, mahārāja, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
even so, great king, the bhikkhu drenches, steeps, saturates, and suffuses this very body with the uplifting joy and pleasure born of collectedness, so that there is no part of his whole body not suffused by uplifting joy and pleasure born of collectedness. This too, great king, is a fruit of the spiritual life apparent in the present life that is even more excellent and more sublime than the previous fruits of the spiritual life apparent in the present life.
4.3.2.7. The Third Jhāna
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. So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.
Furthermore, great king, with the |fading of desire for::dispassion toward, detachment from [virāga]| uplifting joy, the bhikkhu dwells |equanimous::mentally poised, mentally balanced, non-reactive, disregarding [upekkhaka]|, |mindful and clearly aware::attentive and completely comprehending [sata + sampajāna]|, experiencing |pleasure::comfort, contentedness, happiness, ease [sukha]| with the body. He enters and dwells in the |third jhāna::the third meditative absorption of which the noble ones declare ‘one who is equanimous and mindful dwells in pleasure’ [tatiyaṁ jhānaṁ]|, which the Noble Ones describe as, ‘one who dwells equanimous, mindful, and at ease.’ He drenches, steeps, saturates, and suffuses this very body with pleasure devoid of delight, so that there is no part of his entire body that is not suffused with pleasure devoid of delight.
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; evameva kho, mahārāja, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Just as, great king, in a pond of blue, red, or white lotuses, some lotuses born in the water grow entirely submerged, and remain nourished from within by cool water that thoroughly drenches, steeps, saturates, and suffuses them from their tips to their roots, leaving no part untouched by cool water; even so, great king, the bhikkhu drenches, steeps, saturates, and suffuses this very body with pleasure devoid of delight, so that there is no part of his body that is not suffused by pleasure devoid of delight. This too, great king, is a fruit of the spiritual life apparent in the present life that is even more excellent and more sublime than the previous fruits of the spiritual life apparent in the present life.
4.3.2.8. The Fourth Jhāna
Puna caparaṁ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.
Furthermore, great king, with the abandoning of [bodily] pleasure and |pain::discomfort, unpleasantness. In this context, this is referring to bodily pain or sharp sensations. [dukkha]|, and with the prior settling down of |mental pleasure and displeasure::the duality of positive and negative states of mind; mental happiness and mental pain [somanassadomanassa]|, a bhikkhu enters and dwells in the |fourth jhāna::the fourth meditative absorption, characterized by neither-pain-nor-pleasure and the purity of mindfulness due to equanimity [catutthaṁ jhānaṁ]|, which is characterized by purification of |mindfulness::active presence of mind and lucid retention, recollection, keeping in mind [sati]| through |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, experiencing a neither-painful-nor-pleasant feeling. He sits suffusing this very body with a purified and clear mind, so that there is no part of his whole body that is not suffused by this purified and clear mind.
Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa; evameva kho, mahārāja, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Just as, great king, a person sitting covered from head to toe in a spotless white cloth, with no part of his body uncovered; even so, great king, a bhikkhu sits suffusing this very body with a pure mind, so purified and clarified, that there is no part of his whole body not pervaded by the pure mind. This too, great king, is a fruit of the spiritual life apparent in the present life that is even more excellent and more sublime than the previous fruits of the spiritual life apparent in the present life.
4.3.3. The Eight Higher Knowledges
4.3.3.1. Penetrative Knowledge and Vision
So 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.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward |knowledge and vision::insight into reality, direct experiential knowing [ñāṇadassana]|. He understands thus: ‘This body of mine, made of material form, consisting of the four great elements, procreated by a mother and father, and built up out of rice and porridge, is subject to impermanence, to being worn and rubbed away, to injury and destruction; and this |consciousness::awareness through the six senses; fifth of the five aggregates [viññāṇa]| of mine is supported by it and bound up with it.’
Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno. Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā. Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno; tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.
Just as, great king, there were a beautiful beryl gem of purest water, eight-faceted, well cut, clear and transparent, endowed with all good qualities, and through it was threaded a blue, yellow, red, white, or brown thread. A man with good eyesight, taking it in his hand, would reflect on it: ‘This is a beautiful beryl gem of purest water, eight-faceted, well cut, clear and transparent, endowed with all good qualities, and through it is threaded a blue, yellow, red, white, or brown thread.’
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. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Even so, great king, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, a bhikkhu directs the mind toward knowledge and vision. He understands thus: ‘This body of mine, made of material form, consisting of the four great elements, procreated by a mother and father, and built up out of rice and porridge, is subject to impermanence, to being worn and rubbed away, to injury and destruction; and this consciousness of mine is supported by it and bound up with it.’ This too, great king, is a fruit of the spiritual life apparent in the present life that is even more excellent and more sublime than the previous fruits of the spiritual life apparent in the present life.
4.3.3.2. Knowledge of the Mind-Made Body
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the creation of a |mind-made body::subtle mental body produced by meditative mastery [manomaya kāya]|. From this body he creates another body, possessing form, mind-made, complete with all its limbs and parts, lacking in no faculty.
Seyyathāpi, mahārāja, puriso muñjamhā īsikaṁ pavāheyya. Tassa evamassa: ‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti. Seyyathā vā pana, mahārāja, puriso asiṁ kosiyā pavāheyya. Tassa evamassa: ‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti. Seyyathā vā pana, mahārāja, puriso ahiṁ karaṇḍā uddhareyya. Tassa evamassa: ‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.
Just as, great king, a man were to draw a reed from its sheath. He would think: ‘This is the sheath, this is the reed; the sheath is one thing, the reed is another; the reed has been drawn from the sheath.’ Or just as, great king, a man were to draw a sword from its sheath. He would think: ‘This is the sword, this is the sheath; the sword is one thing, the sheath is another; the sword has been drawn from the sheath.’ Or just as, great king, a man were to pull a snake out of its slough. He would think: ‘This is the snake, this is the slough; the snake is one thing, the slough is another; the snake has been pulled out from the slough.’
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti. So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Even so, great king, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, a bhikkhu directs the mind toward the creation of a mind-made body. From this body he creates another body, possessing form, mind-made, complete with all its limbs and parts, lacking in no faculty. This too, great king, is a fruit of the spiritual life apparent in the present life that is even more excellent and more sublime than the previous fruits of the spiritual life apparent in the present life.
4.3.3.3. Kinds of Psychic Power
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 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.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the various kinds of psychic powers. He experiences various kinds of |psychic powers::supernormal abilities, psychic potency, spiritual power [iddhi]|—having been one, he becomes many; having been many, he becomes one; he appears and disappears; he passes through walls, enclosures, and mountains unhindered, as if through space; he dives into and emerges from the earth, as if it were water; he walks on water without sinking as though on solid ground; he flies cross-legged through the sky, like a bird. With his hand, he touches and strokes the moon and the sun, so mighty and powerful. And with his body, he exercises control even as far as the Brahmā world.
Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya. Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.
Just as, great king, a skilled potter or his apprentice could make and produce out of well-prepared clay whatever kind of vessel he desired; or just as a skilled ivory-carver or his apprentice could make and produce out of well-prepared ivory whatever kind of ivory article he desired; or just as a skilled goldsmith or his apprentice could make and produce out of well-prepared gold whatever kind of gold article he desired;
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti. 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. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
even so, great king, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, a bhikkhu directs the mind toward the various kinds of psychic powers. He exercises various kinds of psychic powers—having been one, he becomes many; having been many, he becomes one; he appears and disappears; he passes through walls, enclosures, and mountains unhindered, as if through space; he dives into and emerges from the earth, as if it were water; he walks on water without sinking as though on solid ground; he flies cross-legged through the sky, like a bird. With his hand, he touches and strokes the moon and the sun, so mighty and powerful. And with his body, he exercises control even as far as the Brahmā world. This too, great king, is a fruit of the spiritual life apparent in the present life that is even more excellent and more sublime than the previous fruits of the spiritual life apparent in the present life.
4.3.3.4. The Divine Ear Element
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the |divine ear element::clairaudience, the ability to hear sounds beyond the normal human range [dibbasotadhātu]|. With the divine ear element, which is purified and surpassing the human range, he hears both kinds of sounds, divine and human, whether distant or near.
Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.
Just as, great king, a man traveling along a highway might hear the sound of kettledrums, drums, conches, cymbals, and tom-toms. It would occur to him: ‘That is the sound of kettledrums; that is the sound of drums; that is the sound of conches, cymbals, and tom-toms.’
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Even so, great king, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, a bhikkhu directs the mind toward the divine ear element. With the divine ear element, purified and surpassing human hearing, he hears both kinds of sounds, divine and human, whether distant or near. This too, great king, is a fruit of the spiritual life apparent in the present life that is even more excellent and more sublime than the previous fruits of the spiritual life apparent in the present life.
4.3.3.5. Knowledge of Others’ Minds
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti. 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.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the |knowledge of encompassing others’ minds::telepathy, direct awareness of others’ mental states [cetopariyañāṇa]|. He discerns the minds of other beings and other persons by encompassing them with his own mind. He knows a mind with lust as ‘a mind with lust’ and a mind without lust as ‘a mind without lust.’ He knows a mind with hatred as ‘a mind with hatred’ and a mind without hatred as ‘a mind without hatred.’ He knows a mind with delusion as ‘a mind with delusion’ and a mind without delusion as ‘a mind without delusion.’ He knows a contracted mind as ‘a contracted mind’ and a scattered mind as ‘a scattered mind.’ He knows an exalted mind as ‘an exalted mind’ and an unexalted mind as ‘an unexalted mind.’ He knows a surpassable mind as ‘a surpassable mind’ and an unsurpassable mind as ‘an unsurpassable mind.’ He knows a collected mind as ‘a collected mind’ and a distracted mind as ‘a distracted mind.’ He knows a liberated mind as ‘a liberated mind’ and an unliberated mind as ‘an unliberated mind.’
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. 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. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
Just as, great king, a young woman or man, youthful, and fond of adornments, |reviewing::reflecting, self-examining; lit. looking back down [paccavekkhamāna]| their own facial reflection in a clean bright mirror or in a bowl of clear water, would know if there were a blemish: ‘There is a blemish,’ or would know if there were no blemish: ‘There is no blemish’; even so, great king, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, a bhikkhu directs the mind toward the knowledge of encompassing others’ minds. He discerns the minds of other beings and other persons by encompassing them with his own mind. He knows a mind with lust as ‘a mind with lust’ and a mind without lust as ‘a mind without lust.’ He knows a mind with hatred as ‘a mind with hatred’ and a mind without hatred as ‘a mind without hatred.’ He knows a mind with delusion as ‘a mind with delusion’ and a mind without delusion as ‘a mind without delusion.’ He knows a contracted mind as ‘a contracted mind’ and a scattered mind as ‘a scattered mind.’ He knows an exalted mind as ‘an exalted mind’ and an unexalted mind as ‘an unexalted mind.’ He knows a surpassable mind as ‘a surpassable mind’ and an unsurpassable mind as ‘an unsurpassable mind.’ He knows a collected mind as ‘a collected mind’ and a distracted mind as ‘a distracted mind.’ He knows a liberated mind as ‘a liberated mind’ and an unliberated mind as ‘an unliberated mind.’
4.3.3.6. Recollection of Past Lives
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 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.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the |knowledge of the recollection of past lives::direct remembrance of past births [pubbenivāsānussatiñāṇa]|. He recollects his manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many |aeon::lifespan of a world system, a vast cosmic time span [kappa]|s of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: “There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.” Thus he recollects his manifold past lives with their aspects and particulars.
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.
Just as, great king, a man might go from his own village to another village, and then from that village to yet another village, and then from that village return to his own village. He remembers, ‘I went from my own village to that village, and there I stood in such a way, sat in such a way, spoke in such a way, and remained silent in such a way; from that village I went to yet another village, and there I stood in such a way, sat in such a way, spoke in such a way, and remained silent in such a way. And from that village I have returned to my own village.’
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 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. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
In the same way, great king, a bhikkhu recollects his manifold past lives, that is, one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, a hundred births, a thousand births, a hundred thousand births, many aeons of cosmic contraction, many aeons of cosmic expansion, many aeons of cosmic contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn elsewhere; there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my life-span; passing away from there, I was reborn here.’ Thus he recollects his manifold past lives with their aspects and particulars. This too, great king, is a fruit of the spiritual life apparent in the present life that is even more excellent and more sublime than the previous fruits of the spiritual life apparent in the present life.
4.3.3.7. The Divine Eye
So 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.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the knowledge of the passing away and reappearing of beings. With the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare |according to their kamma::in line with their actions [yathākammūpaga]|: “These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of |wrong view::a distorted perception, an untrue view, a false belief [micchādiṭṭhi]|—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of |right view::view that is in line with the Dhamma - teachings of the Buddha that point to the nature of reality, the ultimate truth [sammādiṭṭhi]|—upon the breaking up of the body, after death, have arisen in a good destination, a heavenly world.” Thus with the divine eye, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare according to their kamma.
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.
Just as, great king, if there were a palace at a crossroads, and a person with good vision standing there would see people entering a house and leaving it, walking along the street, and sitting in the middle of the crossroads. He would think: ‘These people are entering a house, these are leaving it, these are walking along the street, and these are sitting in the middle of the crossroads.’
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. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
In the same way, great king, a bhikkhu with the divine eye, which is purified and surpassing human vision, sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare according to their kamma: ‘These beings, who engaged in bodily, verbal, and mental misconduct, who reviled the Noble Ones, held wrong view, and undertook actions under the influence of wrong view—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, who engaged in good bodily, verbal, and mental conduct, who did not revile the Noble Ones, held right view, and undertook actions under the influence of right view—upon the breaking up of the body, after death, have arisen in a good destination, a heavenly world.’ Thus with the divine eye, which is purified and surpassing human vision, he sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and he understands how beings fare according to their kamma. This too, great king, is a fruit of the spiritual life apparent in the present life that is even more excellent and more sublime than the previous fruits of the spiritual life apparent in the present life.
4.3.3.8. Knowledge of the Wearing Away of the Taints
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti. Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti 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.
Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and attained to imperturbability, he directs the mind toward the |knowledge of the wearing away of the taints::direct knowledge of the eradication of mental defilements [āsavakkhayañāṇa]|. He understands as it truly is, ‘This is |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]|,’ he understands as it truly is, ‘This is the |arising of suffering::source of stress, appearance of discomfort [dukkhasamudaya]|,’ he understands as it truly is, ‘This is the |cessation of suffering::end of suffering, cessation of distress [dukkhanirodha]|,’ he understands as it truly is, ‘This is the |way of practice leading to the cessation of suffering::i.e. the Noble Eightfold Path consisting of right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right collectedness [dukkhanirodhagāmī]|.’ He understands as it truly is, ‘These are the taints,’ he understands as it truly is, ‘This is the arising of taints,’ he understands as it truly is, ‘This is the end of taints,’ he understands as it truly is, ‘This is the way of practice leading to the end of taints.’ Knowing and seeing thus, his mind is liberated from the taint of sensual desire, the taint of becoming, and the taint of |ignorance::fundamental unawareness or misunderstanding of the true nature of reality, not experientially understanding the four noble truths [avijjā]|. In liberation, there arises the knowledge: ‘Liberated.’ He knows clearly: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’
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.
Just as, great king, in a mountain lake that is deep, clear and undisturbed, a person with good eyesight standing on the shore can see shells, gravel, pebbles, and also fish swimming about or resting, and it would occur to him, ‘This mountain lake is deep, clear, and undisturbed. Here are these shells, gravel, pebbles, and also these fish swimming about or resting.’
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. Idaṁ kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṁ sandiṭṭhikaṁ sāmaññaphalaṁ uttaritaraṁ vā paṇītataraṁ vā natthī”ti.
In the same way, great king, a bhikkhu understands as it truly is, ‘This is suffering,’ he understands as it truly is, ‘This is the arising of suffering,’ he understands as it truly is, ‘This is the cessation of suffering,’ he understands as it truly is, ‘This is the way of practice leading to the cessation of suffering.’ He understands as it truly is, ‘These are the taints,’ he understands as it truly is, ‘This is the arising of taints,’ he understands as it truly is, ‘This is the end of taints,’ he understands as it truly is, ‘This is the way of practice leading to the end of taints.’ Knowing and seeing thus, his mind is liberated from the taint of sensual desire, the taint of becoming, and the taint of ignorance. In liberation, there arises the knowledge: ‘Liberated.’ He knows clearly: ‘Birth is exhausted, the spiritual life has been lived, what had to be done has been done, there is no more coming to any state of existence.’ This, great king, is a fruit of the spiritual life apparent in the present life that is even more excellent and more sublime than the previous fruits of the spiritual life apparent in the present life. And, great king, there is no other fruit of the spiritual life apparent in the present life that is higher or more sublime than this.”
5. Ajātasattu Declares Himself a Lay Follower
Evaṁ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca: “abhikkantaṁ, bhante, abhikkantaṁ, bhante. 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. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
When this was said, King Ajātasattu of Magadha, son of Vedehi, said to the Blessed One: “Excellent, venerable sir! Excellent, venerable sir! Just as if one were to set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms—even so, venerable sir, the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| has been |explained::illustrated [pakāsita]| by the Blessed One in many ways. I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha of bhikkhus. May the Blessed One remember me as a lay follower who, from this day forward, has gone for refuge for life.
Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ pitaraṁ dhammikaṁ dhammarājānaṁ issariyakāraṇā jīvitā voropesiṁ. Tassa me, bhante bhagavā, accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
Venerable sir, a |transgression::fault, moral lapse [accaya]| overcame me, in that, being foolish, misguided, and unskillful, for the sake of sovereignty I deprived my father, a righteous man, a righteous king, of his life. May the Blessed One accept my transgression as a transgression for the sake of |restraint for the future::future discipline and guarding [āyatiṁ saṁvara]|.”
“Taggha tvaṁ, mahārāja, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā voropesi. Yato ca kho tvaṁ, mahārāja, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.
“Indeed, great king, a transgression overcame you, in that, being foolish, misguided, and unskillful, you deprived your father, a righteous man, a righteous king, of his life. But because you see your transgression as a transgression and make amends in accordance with the Dhamma, we accept it from you. For it is growth in the |noble discipline::training and teaching of the Noble Ones [ariyassa vinaya]|, great king, when one sees one’s transgression as a transgression, makes amends in accordance with the Dhamma, and undertakes restraint in the future.”
Evaṁ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca: “handa ca dāni mayaṁ, bhante, gacchāma bahukiccā mayaṁ bahukaraṇīyā”ti.
When this was said, King Ajātasattu of Magadha, son of Vedehi, said to the Blessed One: “Well then, venerable sir, we must be going now; we have many duties and much to do.”
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.
“You may proceed, Great King, whenever you think it is time.”
Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Then King Ajātasattu of Magadha, son of Vedehi, having rejoiced and delighted in the Blessed One’s words, rose from his seat, paid homage to the Blessed One, and keeping him on his right, departed.
Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi: “khatāyaṁ, bhikkhave, rājā. Upahatāyaṁ, bhikkhave, rājā. Sacāyaṁ, bhikkhave, rājā pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā na voropessatha, imasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ uppajjissathā”ti.
Then, not long after King Ajātasattu of Magadha, son of Vedehi, had departed, the Blessed One addressed the bhikkhus: “This king, bhikkhus, has injured himself; this king, bhikkhus, has ruined himself. If this king had not deprived his father, a righteous man, a righteous king, of his life, then in this very seat the dust-free, stainless |Dhamma eye::vision of the truth, insight into stream-entry [dhammacakkhu]| would have arisen in him.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.