Buddhist shelf · Pali Canon · Dīgha Nikāya 2
SāmaññaphalasuttaThe Fruits of the Life of a Recluse
The Pali beside T. W. Rhys Davids’s English translation of 1899, from Dialogues of the Buddha, part 1.
Public domain. Rhys Davids’s translation was published in 1899; he died in 1922. The Pali is the Mahāsaṅgīti edition published by SuttaCentral under CC0. Rhys Davids prints the page numbers of the Pali Text Society edition in his translation, and SuttaCentral records the same page numbers in the Pali, so each PTS page of Pali (pp. 47–86) is shown beside the English of that page. Where he abridges a repeated passage, the Pali page is shown with a note.
Rhys Davids’s introduction
Introduction
Sâma Ññ A-phala Sutta.
THE first Dialogue deals with the most fundamental conceptions that lay at the root of the Buddha's doctrine, his Dharma, his ethical and philosophical view of life--the second puts forth his justification for the foundation of the Order, for the enunciation of the Vinaya, the practical rules of canon law by which life in the Order is regulated. The Rules themselves are not discussed. It is only certain ethical precepts that are referred to in so many words. The question is a larger and wider one than the desirability of any particular injunction. It is as to the advantage, as to the use, of having any Order at all.
King Agâtasattu of Magadha, after pointing out the advantages derived from their occupations by a long list of ordinary people in the world, asks whether the members of the Order, who have given up the world, derive any corresponding advantage, visible in this life, from theirs. The answer is a list of such advantages, arranged in an ascending scale of importance, each one mentioned being said to be better and sweeter than the one just before described.
The list of ordinary occupations given in the question is interesting evidence, especially as compared with the later lists of a similar kind referred to in the notes, of social conditions in the Ganges valley at the time when this Dialogue was composed. And the introductory story, in which the king explains how he had put a similar question to the founders of six other orders, and gives the six replies he received, is interesting evidence of the views held by the authors of the Dialogue as to beliefs current at the time.
The replies are no less interesting from the fact, pointed out by the king, that they are not to the point. Each of the six teachers goes off into a general statement of his theory instead of answering the question put. But as the works, if any, of all these teachers save one--Nigantha Nâta-putta--have been irretrievably lost, the summary here given of their doctrines is of great importance as evidence of the sort of speculation they favoured. The six paragraphs are short and obscure, and this is just what we should expect. As is the case with the accounts given by early Catholic writers of opinions they held to be heretical, the versions of these six sets of belief are neither adequate nor clear. But a number of other references to these six theories are found, as pointed out in the notes, both in the Buddhist and in the Gain records. And it would be premature to discuss our six paragraphs until the whole of the available evidence is made accessible to scholars. It is noteworthy that in at least two of these answers some of the expressions used seem to be in a Prâkrit differing in dialect from the Pâli of the Pitakas. And these are not the only instances of the preservation in the Pitakas of ancient dialectical varieties.
The answer which the Buddha is represented to have given, in his turn, to the question raised by the king, takes (as is so often the case) the form of a counter-question. 'The very man whom, under ordinary circumstances, you would treat as slave or servant--what treatment would you mete out to him after he had joined an Order?' The king confesses that he would treat him as a person worthy of honour and respect. And neither in question nor answer is there any reference specially to the Buddhist Order. It is taken for granted, alike by the Buddha and the king, that any one who had devoted himself to the religious life, whatever the views or opinions he held, or the association he had joined, would, in accordance with the remarkable tolerance of that age and country, be treated with equal respect and courtesy. And the same note runs all through the Dialogue. The Buddha shows the advantages of the 'life of a recluse,' not necessarily of a follower of his own. And most of what he says would apply as much to his strongest opponents as to the members of his own Order.
The following, in a constantly ascending order of merit, are the advantages, visible in this life, which he claims for such a recluse:--
1. The honour and respect shown to a member of a religious order.
2. The training in all those lower kinds of mere morality set out in the very ancient document called 'The Sîlas.' The importance of this document has been discussed above, in the Introduction to the Brahma-gâla. The details of it may be summarised here as follows:--
3. The confidence of heart, absence of fear, resulting from the consciousness of right doing; § 63.
4. The habit of keeping guarded the door of his senses; § 64.
5. The constant self-possession he thus gains; § 65.
6. The power of being content with little, with simplicity of life; § 66.
7. The emancipation of heart from the Five Hindrances to self-mastery--covetousness, ill-temper, laziness, worry and flurry, and perplexity; §§ 68-74.
8. The joy and peace that, as a result of the sense of this emancipation, fills his whole being; § 75.
9. The practice of the Four Ghânas; §§ 75-821.
10. The Insight arising from knowledge (ñâna-dassana); §§ 83, 84.
11. The power of projecting mental images; §§ 85, 86.
12. The five modes of mystic Insight (abhiññâ); §§ 87-96--
13. The realisation of the Four Truths, the destruction of the Âsavas, and attainment of Arahatship; §§ 97, 98.
Now it is perfectly true that of these thirteen consecutive propositions, or groups of propositions, it is only the last, No. 13, which is exclusively Buddhist. But the things omitted, the union of the whole of those included into one system, the order in which the ideas are arranged, the way in which they are treated as so many steps of a ladder whose chief value depends on the fact that it leads up to the culminating point of Nirvâna in Arahatship--all this is also distinctively Buddhist. And further, the whole statement, the details of it, the order of it, must have soaked very thoroughly into the minds of the early Buddhists. For we find the whole, or nearly the whole, of it repeated (with direct reference by name to our Sutta as the oldest and most complete enumeration of it) not only in all the subsequent dialogues translated in this volume, but also in many others.
In these repetitions the order is always the same, and the details (so far as they occur) are the same. Kut one or other of the thirteen groups is often omitted, and the application of those of them that remain is always different--that is to say, they are enumerated in support, or in illustration; of a different proposition.
A comparison of some of these other applications of the list is full of suggestion as to its real meaning here.
In the Ambattha the point is as to caste. The Kshatriya caste is the most honourable, but wisdom and conduct are higher still. What then is the right conduct, what the right wisdom? The conduct (karana) is all the above paragraphs from 2-9 inclusive; the wisdom (viggâ) is the rest, 10-131.
In the Sonadanda the question is: 'What is the true Brahman?' After, by his usual Socratic method, leading Sonadanda to acknowledge that the only two essential requisites are goodness and intelligence, these last are explained as above (2-9 and 10-13).
In the Kûtadanta the question is as to the right sort of sacrifice. After rejecting animal sacrifice we have generosity (of various kinds, each better than the last), faith, training in the precepts, and 2-13, set forth as each of them abetter sacrifice than the last.
In the Gâliya the question is whether the soul is the same as, or is other than, the body. The answer is a counter-question. Repeating our sections 2-13 (omitting 11 and 12) the Buddha asks, at the end of each subdivision, whether men who do that would be likely to trouble themselves as to speculations about the soul? And the answer being, of course, 'No,' rejoins that neither does he.
In the Potthapâda the question is as to the way in which various recluses attain to mystic trance. The Buddha's answer is that it is by training; and the training should be first in morals (our groups 2 and 3) then in the things mentioned in our groups 4-9, and then in the Four Arûpa Vimokkhas. The Dialogue then takes up other questions, omitting our groups 10-13.
In the Kevaddha the talk is on miracles, mystic powers. And the Buddha, disparaging all others, calls attention to our groups 2-13.
In the Lohikka the question is as to who is the right sort of teacher; and the answer is that it is the one whose pupil carries out our groups 2-13.
In the Tevigga the question is as to the way by which one can attain to union with God (Brahmâ-sahavyatâ). The answer gives our groups 1-8, and then adds the Four Brahma-vihâras.
In the shorter of the two Hatthipadopama Suttas (No. 27 in the Magghima), the question discussed between a Brahman and an ascetic is as to the ascendancy of the Buddha over the other teachers of the time. The Buddha himself giving afterwards the full reason, repeats our group 2 (omitting however clauses f to p inclusive1), then repeats our groups 6, 3, 4, 5, 7, 8, 9, then omitting groups 1O and 11, quotes two only, the last two (omitting the first three)2 of the five Abhiññâs in group 12, and concludes with group 13 in full.
In the Mahâ Tanhâ-sankhaya Sutta (No. 38 in the Magghima), we have the same sequence--our group 2 (omitting f to p), then 6, 3, 4, 5, 7, 8, and 9. The rest is omitted.
In the next Sutta, the longer of the Assapuras, after a summary in different words of most of the contents of our group 2, we have our group 4, then two paragraphs not in our Sutta, then our groups 5, 7, 8, 9, and the last two only out of group 12, and then (as a climax) our group 13--all enumerated to show what is the true Brahman, the true samana.
Then again in the Sakuludâyi, No. 79 of the Magghima, it is declared to be not for the sake of realising happiness that recluses take up the celibate life in the Order under the Buddha; but for the sake of those matters set forth in our groups 2-9 inclusive 3, of the two last of the Abhiññâs, and above all for the sake of the attainment of Arahatship.
Besides the differences pointed out above between the Suttas preserved in the Digha, and in the Magghima, respectively--differences due, I think, solely to the difference in the subjects under discussion--there are also a few verbal differences, amounting to scarcely more than 'various readings,' due, perhaps, to the divergent traditions of the Digha-bhânakâ and the Magghima-bhânakâ (the students and repeaters of the two collections in which the Dialogues are handed down to us).
However this may be, it is clear that the sum and the sequence of the paragraphs in our Sutta is regarded as of great importance, not as a statement of Buddliist ethics, or of Buddhist philosophy, or of the Buddhist religion, but as a statement of the advantages that may be looked for as the result of life in an Order. And further that the statement has to be slightly modified and shortened when the question is the narrower one of life in the particular community which we call the Buddhist Order.
The difference is interesting--in the scheme for the Buddhist Order the ñâna-dassana, the power of projecting a mental image (apparently of oneself, which seems like the earliest germ of the modern Yoga ideas about the astral body), the powers of Iddhi, the power of hearing heavenly sounds (something like hearing the music of the spheres), and the power of knowing the thoughts of others, are all omitted.
In the abstract given above, I have called these last three, together with the power of calling to mind one's own, and other peoples', previous births, the Five Abhiññâs, or Intuitions. And this is in accord with the passages on which Childers's article sub voce is based. But these powers are not so called either in our text, or in any other Dialogue yet published. The use of the word abhiññâ in this technical sense would seem therefore (to judge from the published texts) to be a sign of the later date of the book in which it occurs1. In the oldest portions of the Pitakas the word is always used in the general sense of insight, and if any special limitation is hinted at, it is simply the insight of Arahatship that is emphasised (as in Dhammapada 423, which is a quotation from Iti-Vuttaka, No. 99, and is quoted also at Anguttara I, 165)2.
The Eightfold Path is not mentioned in our Sutta. This is not merely because it is not possible always to mention everything. The Path does not come within the special advantages of life in the Order. To enter upon the Path to Arahatship, to walk along it, is not peculiar to members of the Order. A bhikshu might reach the goal either along that path, open also to laymen1, or by the process set out in our Sutta. They are two quite distinct methods of training, of which our Sutta deals only with one It is essential, in order to understand Buddhist ethics, to bear in mind that there are (and must be in such a system) several different lines along which both speculation and edifying teaching run. These are:
1. The course of conduct laid down for the ordinary Buddhist layman, contained in the Gahapati-vaggas found in the various nikâyas2.
2. The rules as to the outward conduct of the members of the Order, laid down in the Pâtimokkha and in the Khandhakas3.
3. The system of self-training in higher things prescribed for members of the Order. Of this our present Sutta is a striking example.
4. The method of self-training laid down for those who have entered upon the Path to Arahatship. (The Four Truths, the Eightfold Path, and the Âsavas.)
In the first of these Buddhism goes very little beyond the current ethics of the day. In the second a very great deal has been simply incorporated from the rules found expedient by previous recluses, both Brahman and non-Brahman, though there are numerous differences, both of the positive regulations included, and also of things deliberately omitted. Even the third, as we have seen, cannot be considered, except in a very limited sense, as exclusively Buddhist. It is in the fourth that the essential doctrines of Buddhism are to be found. All four have, no doubt, become welded together into a more or less consistent whole. But to understand the whole, the relation of its various parts has to be kept constantly in view.
This will explain an apparent contradiction. The last Sutta quoted, the Sakuludâyi, states that the aim of the religious or celibate life as led in the Buddha's Order, is the attainment, in order, of the various things set out in our Sutta (groups 2-9, 12 and 13).
Now in other passages other things are stated to be the aim.
Thus in the Samyutta (IV, 51) the Buddha himself is represented as explaining that the celibate life (the brahma-kariyâ)1 is led by his followers for the sake of the complete understanding of pain (dukkha-pariññâ). Further on in the same book (VI, 253 = V, 6, 27) this is three times repeated, with the suggestive addition that there is one way to this, to wit, the Noble Eightfold Path.
Again, in the Anguttara (IV, 7) the higher life is said to be for the sake of getting rid of, of cutting through, seven Bonds which prevent one from attaining Arahatship. The argument on pp. 88, 99 (though the word brahma-kariyâ does not occur) comes to much the same thing. And further on in the same book (IV, 272) the object is stated to be for the sake of getting rid of five particular sorts of envy.
Nâgasena is therefore quite right when he says that the object of renouncing the world to live in the Order is for the sake of righteousness and peace2; and in another place that it is to the end that sorrow may pass away3. All these explanations belong to the Path, not to the rules of the Order. They are not really inconsistent with the other aim that our Sutta sets out. And they are only additional proof, if such were needed, that it is no more possible to sum up in a single phrase (as some writers have tried to do) the aim of Buddhism, or the object of life in the Order, than it would be to sum up in a similar way the aim of Christianity, or the object for which men enter a Christian Order. The aims are necessarily as various as the character and circumstances of the various individuals who take them up. And Nâgasena does not hesitate to add--and to add in speaking to a king--that some had joined the Order in terror at the tyranny of kings, some in fear of robbers, some because they were harassed by debt, and some perhaps merely to gain a livelihood.
This also would apply to other Orders both in India and elsewhere, and is quite consistent with our Sutta, which only purports to set forth the advantages the early Buddhists held to be the likely results of joining, from whatever motive, such an Order as their own.
Rhys Davids’s notes (7)
1. Details a-d (though the fact is not referred to here) are the opposites of the three bad acts of the body, and the four bad acts of speech, kâya- and vakî-dukkaritâni, so often referred to in the Suttas, and in the Abhidhamma. The three others (of the mind), making up the ten given in my manual, p. 142, are omitted here because they belong to the higher morality.
1. Buddhaghosa (p. 219) says that though the Four Arûpa Vimokkhas are not explicitly mentioned they are to be understood (thus making up the Eight Samâpattis). This may be so: but it looks like a later writer reading his own opinion into the older text. They are put into the text at Potthapada, pp. 183, 184, and it is difficult to see why they should not have been also inserted here, if they were really implied.
1. Possibly Nos. 11 and 12 are meant, both here and in all the other Suttas, to be omitted. The wording is ambiguous. Buddhaghosa, who talks here (see p. 268) of Nos. 10-13 as the Eightfold paññâ, apparently means to include them (he could not otherwise get eight). But the argument of the Mahâli seems to exclude them. The texts always jump from the last words of 10 to the last words of 13. Now as in the Mahâli No. 12 is excluded, it is clear that at least there only Nos. 10 and 13 are meant. And there is no difference between tile phraseology in the Mahâli and that used in the other Suttas.
2. So that the power of Iddhi, of hearing heavenly sounds, and of knowing other people's thoughts, are apparently supposed to be common ground between the Buddhists and the other sects. They are included in our Sutta because they are supposed to be part of the advantage of life in an Order--in any Order, that is, not only the Buddhist.
3. Magghima II, 37, 38. Perhaps the pe is meant to be supplied from the twenty-seventh Sutta just quoted--the difference, however, as we have seen, is not of great importance.}
Neither the Five nor the Six Abhiññâs are given as groups among the groups of Fives and Sixes in the Anguttara. The word Abhiññâ is used in the divisions containing the Fives and Sixes exclusively in its ordinary sense (III, 277, 451; comp. IV, 348). And this is the more instructive as what were afterwards called the Six Abhiññâs are actually given in full (IV, 17-19, §§ 6-11) in the same words as in the Âkankheyya Sutta. (No. 6 of the Magghima, translated in my 'Buddhist Suttas'), and very nearly as in our Sutta, here under discussion. But they are not called Abhiññâs.
2. Compare also A. I, 100; II, 249; III, 3, 9, 277.}
2. A good summary of this is in the Sigâlovada Sutta, an abstract of which is given in my Manual, pp. 143 foll.
3. Translated in 'Vinaya Texts' (S. B. E.).}
2. Milinda I, 31 (of my translation).
3. Ibid. I, 51; compare I, 101.}
Pali
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi.
Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti.
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?
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.
English Rhys Davids 1899
I. Thus have I heard. The Blessed One was once dwelling at Râgagaha in the Mango Grove of Gîvaka the children's physician2, with a great company of the brethren, with twelve hundred and fifty of the brethren. Now at that time the king of Magadha, Agâtasattu, the son of the Videha princess3, on the Uposatha day, held on the fifteenth, on Komudi (white water-lily), the full moon day of the fourth month1, at night, when the moon was full, was seated on the upper terrace roof of his palace surrounded by his ministers. And the king, on that sacred day, gave utterance to a hymn of joy, saying:
'How pleasant, friends, is the moonlight night!
How beautiful, friends, is the moonlight night!
How lovely, friends, is the moonlight night!
How soothing, friends, is the moonlight night!
How grand a sign, friends, is the moonlight night!
'Who is the recluse or Brahman whom we may call upon to-night, who, when we call upon him, shall be able to satisfy our hearts2?'
2. When he had thus spoken, a certain minister said to the king: 'There is, Sire, Pûrana Kassapa, the head of an order, of a following, the teacher of a school, well known and of repute as a sophist, revered by the people, a man of experience, who has long been a recluse, old and well stricken in years. Let your Majesty pay a visit to him. It may well be3 that, on calling upon him, your heart, Sire, shall find peace.' But when he had thus spoken Agâtasattu the king kept silence.
3-7. Then other five ministers spake in the same terms of Makkhali of the cow-pen,
Pali
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.
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.
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.
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.
English Rhys Davids 1899
of Agita of the garment of hair, of Pakudha Kakkâyana, of Sañgaya of the Belattha clan, and of the Nigantha of the Nâta clan. And still, to each, Agâtasattu the king kept silence.
8.
Pali
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.
2. Komārabhaccajīvakakathā
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?
“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.
“Tena hi, samma jīvaka, hatthiyānāni kappāpehī”ti.
“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.
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.
English Rhys Davids 1899
Now at that time Gîvaka the physician was seated, in silence, not far from Agâtasattu the king. And the king said to him: 'But you, friend Gîvaka, why do you say nothing?'
'The Blessed One, Sire, the Arahat, the all-awakened-one, is now lodging in our Mango Grove, with a great company of the brethren, with twelve hundred and fifty brethren. And this is the good report that has been noised abroad as to Gotama the Blessed One: "An Arahat, fully awakened, is the exalted One, abounding In wisdom and goodness, happy, with knowledge of the worlds, unsurpassed as a guide to mortals willing to be led, the teacher of gods and men, a blessed Buddha." Let your Majesty pay a visit to him. It may well be that, on calling upon him, your heart, Sire, shall find peace.'
'Then, friend Gîvaka, have the riding-elephants made ready.'--
9. 'Very good, Sire!' said Gîvaka the physician in assent to the words of the king. And he had five hundred she-elephants made ready, and the state elephant the king was wont to ride, and had word brought to the king: 'The elephants, Sire, are caparisoned. Do now what seemeth to you meet.' Then the king had five hundred of his women mounted on the she-elephants, one on each; and himself mounted the state elephant; and he went forth, the attendants bearing torches, in royal pomp, from Râgagaha to Gîvaka the physician's Mango Grove.
10. And the king, when close upon the Mango Grove, was seized with a sudden fear and consternation, and the hairs on his body stood erect. And anxious and excited, he said to Gîvaka:
Pali
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.
“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.
3. Sāmaññaphalapucchā
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?
“Eso, mahārāja, bhagavā; eso, mahārāja, bhagavā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā”ti.
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.
“Agamā kho tvaṁ, mahārāja, yathāpeman”ti.
“Piyo me, bhante, udayabhaddo kumāro. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.
English Rhys Davids 1899
'You are playing me no tricks, Gîvaka? You are not deceiving me? You are not betraying me to my foes? How can it be that there should be no sound at all, not a sneeze nor a cough, in so large an assembly of the brethren, among twelve hundred and fifty of the brethren?'
'Fear not, O king. I play no trick, neither deceive you; nor would I betray you to the foe. Go on, O king, go straight on! There, in the pavilion hall, the lamps are burning.'
11. Then the king went on, on his elephant as far as the path was passable for elephants, and then on foot, to the door of the pavilion; and then said to Gîvaka:
'But where, Gîvaka, is the Blessed One?'
'That is he, O king, sitting against the middle pillar, and facing the East, with the brethren around him.'
12. Then the king went up, and stood respectfully on one side. And as he stood there and looked on the assembly, seated in perfect silence, calm as a clear lake, he broke out: 'Would that my son, Udâyi Bhadda, might have such calm as this assembly of the brethren now has!'
'Do your thoughts then go where love guides them?'
'I love the boy, and wish that he, Udâyi Bhadda, might enjoy such calm as this assembly has.'
13. Then the king bowed to the Blessed One, and stretching forth his joined palms in salutation to the Order took his seat aside,
Pali
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.
“Puccha, mahārāja, yadākaṅkhasī”ti.
“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?
English Rhys Davids 1899
and said to the Blessed One: 'I would fain question the Blessed One on a certain matter, if he give me opportunity to set forth the question.'
'Ask, O king, whatsoever you desire.'
14. 'There are, Sir, a number of ordinary crafts:--mahouts, horsemen, charioteers, archers, standard bearers, camp marshalls, camp followers, high military officers of royal birth, military scouts1, men brave as elephants, champions, heroes, warriors in buckskin, home-born slaves, cooks, barbers, bath attendants, confectioners, garland-makers, washermen, weavers, basket-makers, potters, arithmeticians, accountants, and whatsoever others of like kind there may be. All these enjoy, in this very world, the visible fruits of their craft. They maintain themselves, and their parents and children and friends, in happiness and comfort. They keep up gifts, the object of which is gain on high, to recluses and Brahmans,--gifts that lead to rebirth in heaven, that redound to happiness, and have bliss as their result. Can you, Sir, declare to me any such immediate fruit, visible in this very world, of the life of a recluse1?'
15. 'Do you admit to us, O king, that you have put the same question to other recluses or to Brahmans?'
'I do, Lord.'
'Then tell us how they answered it, if you do not mind.'
'I have no objection where the Blessed One, or others like him, are.'
Pali
“Abhijānāsi no tvaṁ, mahārāja, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti?
“Abhijānāmahaṁ, bhante, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti.
“Yathā kathaṁ pana te, mahārāja, byākariṁsu, sace te agaru bhāsassū”ti.
“Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā”ti.
“Tena hi, mahārāja, bhāsassū”ti.
3.1. Pūraṇakassapavāda
“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?
English Rhys Davids 1899
'Then speak, O king.'
16. "Once I went to Pûrana Kassapa2. And after exchanging with him the greetings and compliments of friendship and courtesy, I seated myself beside him, and put to him the same question as I have now put, Lord, to you.
17. 'Then Pûrana Kassapa said to me: "To him who acts, O king, or causes another to act, to him who mutilates or causes another to mutilate, to him who punishes or causes another to punish, to him who causes grief or torment, to him who trembles or causes others to tremble, to him who kills a living creature, who takes what is not given, who breaks into houses, who commits dacoity, or robbery, or highway robbery, or adultery, or who speaks lies, to him thus acting there is no guilt. If with a discus with an edge sharp as a razor he should make all the living creatures on the earth one heap, one mass, of flesh, there would be no guilt thence resulting, no increase of guilt would ensue. Were he to go along the south bank of the Ganges striking and slaying, mutilating and having men mutilated, oppressing and having men oppressed, there would be no guilt thence resulting, no increase of guilt would ensue. Were he to go along the north bank of the Ganges giving alms, and ordering gifts to be given, offering sacrifices or causing them to be offered, there would be no merit thence resulting, no increase of merit.
Pali
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.
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.
3.2. Makkhaligosālavāda
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?
English Rhys Davids 1899
In generosity, in self-mastery, in control of the senses, in speaking truth there is neither merit, nor increase of merit." Thus, Lord, did Pûrana Kassapa, when asked what was the immediate advantage in the life of a recluse, expound his theory of non-action1. Just, Lord, as if a man, when asked what a mango was, should explain what a bread fruit is, just so did Pûrana Kassapa, when asked what was the fruit, in this present state of being, of the life of a recluse, expound his theory of non-action. Then, Lord, it occurred to me: "How should such a one as I think of giving dissatisfaction to any recluse or Brahman in my realm?" So I neither applauded nor blamed what he said, and though dissatisfied I gave utterance to no expression of dissatisfaction, and neither accepting nor rejecting that answer of his, I arose from my seat, and departed thence.
19. ['In the same manner I went to five other teachers, and receiving to this same question put an answer not to the point, I behaved in each case as just set forth. And the answers of the five were thus:]2 20. 'When one day I had thus asked Makkhali of the cow-pen1, he said: "There is, O king, no cause, either ultimate or remote, for the depravity of beings; they become depraved without reason and without cause. There is no cause, either proximate or remote, for the rectitude of beings; they become pure without reason and without cause. The attainment of any given condition, of any character, does not depend either on one's own acts, or on the acts of another, or on human effort. There is no such thing as power or energy, or human strength or human vigour. All animals, all creatures (with one, two, or more senses), all beings (produced from eggs or in a womb), all souls (in plants)2 are without force and power and energy of their own. They are bent this way and that by their fate, by the necessary conditions of the class to which they belong, by their individual nature: and it is according to their position in one or other of the six classes that they experience ease or pain.
Pali
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.
English Rhys Davids 1899
'"There are fourteen hundred thousands of the principal sorts of birth, and again six thousand others, and again six hundred. There are five hundred sorts of Karma, and again five (according to the five senses), and again three (according to act, word, and thought); and there is a whole Karma and a half Karma (the whole being a Karma of act or word, the half a Karma of thought).
'"There are sixty-two paths (or modes of conduct), sixty-two periods, six classes (or distinctions among men)1, eight stages of a prophet's existence2, forty-nine hundred sorts of occupation3, forty-nine hundred sorts of wandering mendicants, forty-nine hundred regions dwelt in by Nâgas, two thousand faculties, three thousand purgatories, thirty-six places where dust accumulates, seven sorts of animate and seven of inanimate production, and seven of production by grafting, seven sorts of gods, and of men, and of devils, and of great lakes, and seven principal and again seven hundred minor sorts of Pakutas4 of precipices, and of dreams.
'"There are eighty-four hundred thousand periods during which both fools and wise alike, wandering in transmigration, shall at last make an end of pain. Though the wise should hope: 'By this virtue or this performance of duty, or this penance, or this righteousness will I make the Karma (I have inherited), that is not yet mature, mature'--though the fool should hope, by the same means, to get gradually rid of Karma that has matured--neither of them can do it. The ease and pain, measured out, as it were, with a measure, cannot be altered in the course of transmigration; there can be neither increase nor decrease thereof, neither excess nor deficiency. Just as when a ball of string is cast forth it will spread out just as far, and no farther, than it can unwind, just so both fools and wise alike, wandering in transmigration exactly for the allotted term, shall then, and only then, make an end of pain."
'Thus, Lord, did Makkhali of the cow-pen, when asked what was the immediate advantage in the life of a recluse, expound his theory of purification through transmigration.
Pali
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.
3.3. Ajitakesakambalavāda
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?
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.
English Rhys Davids 1899
23. 'When, one day, I had thus asked Agita of the garment of hair, he said1: "There is no such thing, O king, as alms or sacrifice or offering. There is neither fruit nor result of good or evil deeds. There is no such thing as this world or the next. There is neither father nor mother, nor beings springing into life without them. There are in the world no recluses or Brahmans who have reached the highest point2, who walk perfectly, and who having understood and realised, by themselves alone, both this world and the next, make their wisdom known to others.
'"A human being is built up of the four elements. When he dies the earthy in him returns and relapses to the earth, the fluid to the water, the heat to the fire, the windy to the air, and his faculties3 pass into space. The four bearers, on the bier as a fifth, take his dead body away; till they reach the burning-ground men utter forth eulogies, but there his bones are bleached, and his offerings1 end in ashes. It is a doctrine of fools, this talk of gifts. It is an empty lie, mere idle talk, when men say there is profit therein. Fools and wise alike, on the dissolution of the body, are cut off, annihilated, and after death they are not."
'Thus, Lord, did Agita of the garment of hair, when asked what was the immediate advantage in the life of a recluse, expound his theory of annihilation.
Pali
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.
3.4. Pakudhakaccāyanavāda
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?
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.
English Rhys Davids 1899
26. 'When, one day, I had thus asked Pakudha Kakkâyana, he said: "The following seven things, O king, are neither made nor commanded to be made, neither created nor caused to be created, they are barren (so that nothing is produced out of them), stedfast as a mountain peak, as a pillar firmly fixed. They move not, neither do they vary, they trench not one upon another, nor avail aught as to ease or pain or both. And what are the seven? The four elements--earth, water, fire, and air-and ease, and pain, and the soul as a seventh. So there is neither slayer nor causer of slaying, hearer or speaker, knower or explainer. When one with a sharp sword cleaves a head in twain, no one thereby deprives any one of life, a sword has only penetrated into the interval between seven elementary substances."
'Thus, Lord, did Pakudha Kakkâyana, when asked what was the immediate advantage in the life of a recluse, expound the matter by expounding something else.
Pali
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.
3.5. Nigaṇṭhanāṭaputtavāda
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?
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.
English Rhys Davids 1899
28. 'When, one day, I had thus asked the Nigantha of the Nâta clan, he said: "A Nigantha, O king (a man free from bonds}, is restrained with a fourfold self-restraint. He lives restrained as regards all water; restrained as regards all evil; all evil has he washed away; and he lives suffused with the sense of evil held at bay. Such is his fourfold self-restraint. And since he is thus tied with this fourfold bond, therefore is he, the Nigantho (free from bonds), called Gatatto (whose heart has gone; that is, to the summit, to the attainment, of his aim) Yatatto (whose heart is kept down; that is, is under command), and Thitatto (whose heart is fixed)1."
'Thus, Lord, did the Nigantha of the Nâta clan, when asked what was the immediate advantage in the life of a recluse, expound his theory of the fourfold bond.
Pali
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.
3.6. Sañcayabelaṭṭhaputtavāda
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?
English Rhys Davids 1899
31. 'When, one day, I had thus asked Sañgaya of the Belattha clan, he said: "If you ask me whether there is another world--well, if I thought there were, I would say so. But I don't say so. And I don't think it is thus or thus. And I don't think it is otherwise. And I don't deny it. And I don't say there neither is, nor is not, another world. And if you ask me about the beings produced by chance; or whether there is any fruit, any result, of good or bad actions; or whether a man who has won the truth continues, or not, after death--to each or any of these questions do I give the same reply2."
Pali
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.
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.
4. Sāmaññaphala
4.1. Paṭhamasandiṭṭhikasāmaññaphala
English Rhys Davids 1899
33. 'Thus, Lord, did Sañgaya of the Belattha clan, when asked what was the immediate advantage in the life of a recluse, show his manner of prevarication. And to hint, as to all the others, I expressed neither approval nor dissatisfaction, but neither accepting nor rejecting what was said, I arose from my seat, and departed thence1.
34, 'And now, Lord, I put the same question to the Blessed One. Can you show me any immediate fruit, in this world, of the life of a recluse, such as those who follow each of the occupations I have mentioned are, each of them, able tO show?'
'I can, O king. And to that end I would fain put a question to you. Answer it as you may think most fit.
Pali
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?
“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.
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?
English Rhys Davids 1899
35. 'Now what do you think, O king. Suppose among the people of your household there were a slave who does work for you, rises up in the morning before you do and retires later to rest, who is keen to carry out your pleasure, anxious to make himself agreeable in what. he does and says, a man who watches your every look. Suppose he should think, "Strange is it and wonderful, this issue of meritorious deeds, this result of merit! Here is this king of Magadha, Agâtasattu, the son of the Videha princess--he is a man, and so am I. But the king lives in the full enjoyment and possession of the five pleasures of sense--a very god, methinks--and here am I a slave, working for him, rising before him and retiring later to rest, keen to carry out his pleasure, anxious to make myself agreeable in deed and word, watching his very looks. Would that I were like him, that I too might earn merit. Why should not I have my hair and beard shaved off, and don the yellow robes, and going forth from the household state, renounce the world?" And suppose, after a time, he should do so. And having been admitted into an Order, should dwell restrained in act and word and thought, content with mere food and shelter, delighting in solitude. And suppose your people should tell you of this, saying: "If it please your majesty, do you know that such a one, formerly your slave, who worked for you, and so on (all as before) has now donned the yellow robes, and has been admitted into an Order, and dwells restrained, content with mere food and shelter, delighting in solitude?" Would you then say: "Let the man come back; let him become a slave again, and work for me"?'
36. 'Nay, Lord, rather should we greet him with reverence
Pali
“No hetaṁ, bhante. Atha kho naṁ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṁ saṁvidaheyyāmā”ti.
“Taṁ kiṁ maññasi, mahārāja, yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti?
“Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti.
“Idaṁ kho te, mahārāja, mayā paṭhamaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.
4.2. Dutiyasandiṭṭhikasāmaññaphala
“Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti?
“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.
English Rhys Davids 1899
, and rise up from our seat out of deference towards him, and press him to be seated. And we should have robes and a bowl, and a lodging place, and medicine for the sick--all the requisites of a recluse--made ready, and beg him to accept of them. And we should order watch and ward and guard to be kept for him according to the law.'
'But what do you think, O king. That being so, is there, or is there not, some fruit, visible in this world, of the life of a recluse?'
'Certainly, Lord, that is so.'
'This then, O king, is the first kind of the fruit, visible in this world, which I maintained to arise from the life of a recluse.'
37. 'Can you, Lord, show me any other fruit, visible in this world, of the life of a recluse?'
'I can, O king. And to that end I would fain put a question, &c. [as before, to the end of § 36, the case now put being that of a free man who cultivates his land, a householder, who pays taxes and thus increases the king's wealth, but gives up his little property and his position in his clan, and enters an Order.]'
Pali
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?
“No hetaṁ, bhante. Atha kho naṁ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṁ saṁvidaheyyāmā”ti.
“Taṁ kiṁ maññasi, mahārāja? Yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti?
“Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti.
“Idaṁ kho te, mahārāja, mayā dutiyaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.
4.3. Paṇītatarasāmaññaphala
“Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetuṁ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti?
“Sakkā, mahārāja. Tena hi, mahārāja, suṇohi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho rājā māgadho ajātasattu vedehiputto bhagavato paccassosi.
Bhagavā etadavoca:
“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.
English Rhys Davids 1899
39. 'Can you, Lord, show me any other fruit, visible in this world, of the life of a reclase, a fruit higher and sweeter than these?'
'I can, O king. Give ear therefore, O king, and give good heed, and I will speak.
40. 'Suppose, O king, there appears in the world one who has won the truth, an Arahat, a fully awakened one, abounding in wisdom and goodness; happy, who knows all worlds, unsurpassed as a guide to mortals willing to be led, a teacher for gods and men, a Blessed One, a Buddha. He, by himself, thoroughly knows and sees, as it were, face to face this universe,--including the worlds above of the gods, the Brahmas, and the Maras, and the world below with its recluses and Brahmans, its princes and peoples,--and having known it, he makes his knowledge known to others. The truth, lovely in its origin, lovely in its progress, lovely in its consummation, doth he proclaim, both in the spirit and in the letter, the higher life doth he make known, in all its fullness and in all its purity1.
41. 'A householder2 or one of his children, or a man of inferior birth in any class listens to that truth; and on hearing it he has faith in the Tathâgata (the one who has found the truth); and when he is possessed of that faith, he considers thus within himself:
'"Full of hindrances is household life, a path for the dust of passion. Free as the air is the life of him who has renounced all worldly things. How difficult is it for the man who dwells at home to live the higher life in all its fullness, in all its purity, in all its bright perfection! Let me then cut off my hair and beard, let me clothe myself in the orange-coloured robes, and let me go forth from the household life into the homeless state."
'Then, before long, forsaking his portion of wealth, be it great or small, forsaking his circle of relatives, be they many or be they few, he cuts off his hair and beard, he clothes himself in the orange-coloured robes, and he goes forth from the household life into the homeless state.
42. 'When he has thus become a recluse he lives self-restrained by that restraint that should be binding on a recluse1. Uprightness is his delight, and he sees danger in the least of those things he should avoid. He adopts, and trains himself in, the precepts. He encompasses himself with good deeds in act and word. Pure are his means of livelihood, good is his conduct, guarded the door of his senses. Mindful and self-possessed he is altogether happy.
43. 'And how, O king, is his conduct good?
'In this, O king, that the Bhikshu, putting away the killing of living things, holds aloof from the destruction of life. The cudgel and the sword he has laid aside, and ashamed of roughness, and full of mercy, he dwells compassionate and kind to all creatures that have life.
'This is part of the goodness that he has.
[Here follow the whole of the Sîlas (the paragraphs on minor morality), in the words already translated above in the Brahma-gâla Sutta, §§ 8 to 27. Only for 'Gotama the recluse' one should read 'the Bhikshu'; and alter in each case the words of the refrain accordingly.]
Pali
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.
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.
So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
4.3.1. Sīla
4.3.1.1. Cūḷasīla
Kathañca, mahārāja, bhikkhu sīlasampanno hoti? Idha, mahārāja, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati. Idampissa hoti sīlasmiṁ.
Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Idampissa hoti sīlasmiṁ.
Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā. Idampissa hoti sīlasmiṁ.
Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Idampissa hoti sīlasmiṁ.
English Rhys Davids 1899
Rhys Davids does not translate this page in full: he abridges the passage, which repeats words translated earlier, in a bracketed note on the page before.
Pali
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.
Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. Idampissa hoti sīlasmiṁ.
Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. Idampissa hoti sīlasmiṁ.
Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe… 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. Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti. Idampissa hoti sīlasmiṁ.
4.3.1.2. Majjhimasīla
English Rhys Davids 1899
Rhys Davids does not translate this page in full: he abridges the passage, which repeats words translated earlier, in a bracketed note on the page before.
Pali
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.
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.
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.
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.
English Rhys Davids 1899
Rhys Davids does not translate this page in full: he abridges the passage, which repeats words translated earlier, in a bracketed note on the page before.
Pali
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.
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.
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.
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.
English Rhys Davids 1899
Rhys Davids does not translate this page in full: he abridges the passage, which repeats words translated earlier, in a bracketed note on the page before.
Pali
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.
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.
4.3.1.3. Mahāsīla
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.
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.
English Rhys Davids 1899
Rhys Davids does not translate this page in full: he abridges the passage, which repeats words translated earlier, in a bracketed note on the page before.
Pali
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.
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.
English Rhys Davids 1899
Rhys Davids does not translate this page in full: he abridges the passage, which repeats words translated earlier, in a bracketed note on the page before.
Pali
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.
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.
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.
English Rhys Davids 1899
63. 'And then that Bhikshu, O king, being thus master of the minor moralities, sees no danger from any side; that is, so far as concerns his self-restraint in conduct. Just, O king, as a sovereign, duly crowned, whose enemies have been beaten down, sees no danger from any side;
Pali
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.
4.3.2. Samādhi
4.3.2.1. Indriyasaṁvara
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.
4.3.2.2. Satisampajañña
English Rhys Davids 1899
that is, so far as enemies are concerned, so is the Bhikshu confident. And endowed with this body of morals, so worthy of honour, he experiences, within himself, a sense of ease without alloy. Thus is it, O king, that the Bhikshu becomes righteous.
64. 'And how. O king, is the Bhikshu guarded as to the doors of his senses2?'
'When, O king, he sees an object with his eye he is not entranced in the general appearance or the details of it1. He sets himself to restrain that which might give occasion for evil states, covetousness and dejection, to flow in over him so long as he dwells unrestrained as to his sense of sight. He keeps watch upon his faculty of sight, and he attains to mastery over it. And so, in like manner, when he hears a sound with his ear, or smells an odour with his nose, or tastes a flavour with his tongue, or feels a touch with his body, or when he cognises a phenomenon with his mind he is not entranced in the general appearance or the details of it. He sets himself to restrain that which might give occasion for evil states, covetousness and dejection, to flow in over him so long as he dwells unrestrained as to his mental (representative) faculty. He keeps watch upon his representative faculty, and he attains to mastery over it. And endowed with this self-restraint, so worthy of honour, as regards the senses, he experiences, within himself, a sense of ease into which no evil state can enter2. Thus is it, O king, that the Bhikshu becomes guarded as to the doors of his senses.
65. 'And how, O king, is the Bhikshu mindful and self-possessed?'
'In this matter, O king. the Bhikshu in going forth or in coming back keeps clearly before his mind's eye (all that is wrapt up therein--the immediate object of the act itself, its ethical significance, whether or not it is conducive to the high aim set before him, and the real facts underlying the mere phenomenon of the outward act). And so also in looking forward, or in looking round; in stretching forth his arm, or in drawing it in again; in eating or drinking, in masticating or swallowing, in obeying the calls of nature, in going or standing or sitting, in sleeping or waking, in speaking or in being still, he keeps himself aware of all it really means1. Thus is it, O king, that the Bhikshu becomes mindful and self-possessed.
Pali
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.
4.3.2.3. Santosa
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.
4.3.2.4. Nīvaraṇappahāna
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.
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.
English Rhys Davids 1899
66. 'And how, O king, is the Bhikshu content?
'In this matter, O king, the Bhikshu is satisfied with sufficient robes to cherish his body, with sufficient food to keep his stomach going. Whithersoever he may go forth, these he takes with him as he goes--just as a bird with his wings, O king, whithersoever he may fly, carries his wings with him as he flies. Thus is it, 'O king, that the Bhikshu becomes content2.
67. 'Then, master of this so excellent body of moral precepts, gifted with this so excellent self-restraint as to the senses, endowed with this so excellent mindfulness and self-possession, filled with this so excellent content, he chooses some lonely spot to rest at on his way--in the woods, at the foot of a tree, on a hill side, in a mountain glen, in a rocky cave, in a charnel place, or on a heap of straw in the open field. And returning thither after his round for alms he seats himself, when his meal is done, cross-legged, keeping his body erect, and his intelligence alert, intent.
68. 'Putting away the hankering after the world1, he remains with a heart that hankers not, and purifies his mind of lusts. Putting away the corruption of the wish to injure, he remains with a heart free from ill-temper, and purifies his mind of malevolence. Putting away torpor of heart and mind2, keeping his ideas alight3, mindful and self-possessed, he purifies his mind of weakness and of sloth. Putting away flurry and worry, he remains free from fretfulness, and with heart serene within, he purifies himself of irritability and vexation of spirit. Putting away wavering, he remains as one passed beyond perplexity; and no longer in suspense as to what is good, he purifies his mind of doubt.
69. 'Then just, O king, as when a man, after contracting a loan4, should set a business on foot, and his business should succeed, and he should not only be able to pay off the old debt he had incurred, but there should be a surplus over to maintain a wife. Then would he realise
Pali
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.
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.
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.
English Rhys Davids 1899
: "I used to have to carry on my business by getting into debt, but it has gone so well with me that I have paid off what I owed, and have a surplus over to maintain a wife." And he would be of good cheer at that, would be glad of heart at that:--
70. 'Then just, O king, as if a man were a prey to disease, in pain, and very ill, and his food would not digest, and there were no strength left in him; and after a time he were to recover from that disease, and his food should digest, and his strength come back to him; then, when he realised his former and his present state, he would be of good cheer at that, he would be glad of heart at that:--
71. 'Then just, O king, as if a man were bound in a prison house, and after a time he should be set free from his bonds, safe and sound, and without any confiscation of his goods; when he realised his former and his present state, he would be of good cheer at that, he would be glad of heart at that:--
72. 'Then just, O king, as if a man were a slave, not his own master, subject to another, unable to go whither he would; and after a time he should be emancipated from that slavery, become his own master, not subject to others, a free man, free to go whither he would; then, on realising his former and his present state, he would be of good cheer at that, he would be glad of heart at that:--
Pali
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.
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.
Evameva kho, mahārāja, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.
Seyyathāpi, mahārāja, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; evameva kho, mahārāja, bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.
Tassime pañca nīvaraṇe pahīne attani samanupassato pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
4.3.2.5. Paṭhamajhāna
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.
English Rhys Davids 1899
73. 'Then just, O king, as if a man, rich and prosperous, were to find himself on a long road, in a desert, where no food was, but much danger; and after a time were to find himself out of the desert, arrived safe; on the borders of his village, in security and peace; then, on realising his former and his present state, he would be of good cheer at that, he would be glad of heart at that:--
74. 'Just so, O king, the Bhikshu, so long as these five Hindrances are not put away within him looks upon himself as in debt, diseased, in prison, in slavery, lost on a desert road. But when these five Hindrances have been put away within him, he looks upon himself as freed from debt, rid of disease, out of jail, a free man, and secure;
75. 'And gladness springs up within him on his realising that, and joy arises to him thus gladdened, and so rejoicing all his frame becomes at ease, and being thus at ease he is filled with a sense of peace, and in that peace his heart is stayed1.
75 A. 'Then estranged from lusts, aloof from evil dispositions, he enters into and remains in the First Rapture--a state of joy and ease born of detachment2, reasoning and investigation going on the while.
'His very body does he so pervade, drench, permeate, and suffuse with the joy and ease born of detachment, that there is no spot in his whole frame not suffused therewith.
Pali
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.
4.3.2.6. Dutiyajhāna
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.
English Rhys Davids 1899
76. 'Just, O king, as a skilful bathman or his apprentice will scatter perfumed soap powder in a metal basin, and then besprinkling it with water, drop by drop, will so knead it together that the ball of lather, taking up the unctuous moisture, is drenched with it, pervaded by it, permeated by it within and without, and there is no leakage possible.
'This, O king, is an immediate fruit of the life of a recluse, visible in this world, higher and sweeter than the last.
77. 'Then further, O king, the Bhikshu suppressing all reasoning and investigation enters into and abides in the Second Ghâna, a state of joy and ease, born of the serenity of concentration, when no reasoning or investigation goes on,--a state of elevation1 of mind, a tranquillisation of the heart within.
'And his very body does he so pervade, drench, permeate, and suffuse with the joy and ease born of concentration, that there is no spot in his whole frame not suffused therewith.
78. 'Just, O king, as if there were a deep pool, with water welling up into it from a spring beneath, and with no inlet from the east or west, from the north or south, and the god should not from time to time send down showers of rain upon it. Still the current of cool waters rising up from that spring would pervade, fill, permeate, and suffuse the pool with cool waters; and there would be no part or portion of the pool unsuffused therewith.
Pali
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.
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.
4.3.2.7. Tatiyajhāna
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.
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.
4.3.2.8. Catutthajhāna
English Rhys Davids 1899
'This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last.
79. 'Then further, O king, the Bhikshu, holding aloof from joy, becomes equable2; and mindful and self-possessed he experiences in his body that ease which the Arahats talk of when they say: "The man serene and self-possessed is well at ease," and so he enters into and abides in the Third Ghâna.
'And his very body does he so pervade, drench, permeate, and suffuse with that ease that has no joy with it, that there is no spot in his whole frame not suffused therewith.
80. "Just, O king, as when in a lotus tank the several lotus flowers, red or white or blue, born in the water, grown up in the water, not rising up above the surface of the water, drawing up nourishment from the depths of the water, are so pervaded, drenched, permeated, and suffused from their very tips down to their roots with the cool moisture thereof, that there is no spot in the whole plant, whether of the red lotus, or of the white, or of the blue, not suffused therewith.
'This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last.
81. 'Then further, O king, the Bhikshu, by the putting away alike of ease and of pain, by the passing away alike of any elation, any dejection, he had previously felt, enters into and abides in the Fourth Ghâna, a state of pure self-possession and equanimity. without pain and without ease.
Pali
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.
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.
4.3.3. Aṭṭhañāṇa
4.3.3.1. Vipassanāñāṇa
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.
English Rhys Davids 1899
'And he sits there so suffusing even his body with that sense of purification, of translucence, of heart, that there is no spot in his whole frame not suffused therewith.
82. 'Just, O king, as if a man were sitting so wrapt from head to foot in a clean white robe, that there were no spot in his whole frame not in contact with the clean white robe--just so, O king, does the Bhikshu sit there, so suffusing even his body with that sense of purification, of translucence, of heart, that there is no spot in his whole frame not suffused therewith.
'This, O king, is an immediate fruit of the life of a recluse, and higher and sweeter than the last.
83. 'With his heart thus serene, made pure, translucent, cultured, devoid of evil, supple, ready to act, firm, and imperturbable, he applies and bends down his mind to that insight that comes from knowledge. He grasps the fact: "This body of mine has form, it is built up of the four elements, it springs from father and mother, it is continually renewed by so much boiled rice and juicy foods, its very nature is impermanence, it is subject to erasion, abrasion, dissolution, and disintegration1; and therein is this consciousness2 of mine, too, bound up, on that does it depend."
84. 'Just, O king, as if there were a Veluriya gem, bright, of the purest water, with eight facets, excellently cut, clear, translucent, without a flaw, excellent in every way. And through it a string, blue, or orange-coloured, or red, or white, or yellow should be threaded. If a man, who had eyes to see, were to take it into his hand, he would clearly perceive how the one is bound up with the other3.
Pali
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.
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.
4.3.3.2. Manomayiddhiñāṇa
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.
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.
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.
4.3.3.3. Iddhividhañāṇa
English Rhys Davids 1899
'This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last.
85. 'With his heart thus serene, made pure, translucent, cultured, devoid of evil, supple, ready to act, firm, and imperturbable, he applies and bends down his mind to the calling up of a mental image. He calls up from this body another body, having form; made of mind, having all (his own body's) limbs and parts, not deprived of any organ1.
86. 'Just, O king, as if a man were to pull out a reed from its sheath. He would know: "This is the reed, this the sheath. The reed is one thing, the sheath another. It is from the sheath that the reed has been drawn forth2." And similarly were he to take a snake out of its slough, or draw a sword from its scabbard3.
'This, O king, is an immediate fruit of the life of a recluse, visible in this life, and higher and sweeter than the last.
87. 'With his heart thus serene, made pure, translucent, cultured, devoid of evil, supple, ready to act, firm and imperturbable, he applies and bends down his mind to the modes of the Wondrous Gift4.
Pali
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.
English Rhys Davids 1899
He enjoys the Wondrous Gift in its various modes--being one he becomes many, or having become many becomes one again; he becomes visible or invisible; he goes, feeling no obstruction, to the further side of a wall or rampart or hill, as if through air; he penetrates up and down through solid ground, as if through water; he walks on water without breaking through as if on solid ground; he travels cross-legged in the sky, like the birds on wing; even the Moon and the Sun, so potent, so mighty though they be, does he touch and feel with his hand; he reaches in the body even up to the heaven of Brahmâ.
88. 'Just, O king, as a clever potter or his apprentice could make, could succeed in getting out of properly prepared clay any shape of vessel he wanted to have--or an ivory carver out of ivory, or a goldsmith out of gold.
Pali
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.
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.
4.3.3.4. Dibbasotañāṇa
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.
Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti. 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.
4.3.3.5. Cetopariyañāṇa
English Rhys Davids 1899
'This, O king, is an immediate fruit of the life of a recluse, and higher and sweeter than the last.
89. 'With his heart thus serene, made pure, translucent, cultured, devoid of evil, supple, ready to act, firm and imperturbable, he applies and bends down his mind to the Heavenly Ear. With that clear Heavenly Ear surpassing the ear of men he hears sounds both human and celestial, whether far or near.
90. 'Just, O king, as if a man were on the high road and were to hear the sound of a kettledrum or a tabor or the sound of chank horns and small drums he would know: "This is the sound of a kettledrum, this is the sound of a tabor, this of chank horns and of drums1."
'This, O king, is an immediate fruit of the life of a recluse, visible in this life, and higher and sweeter than the last.
91. 'With his heart thus serene (&c. as before), he directs and bends down his mind to the knowledge which penetrates the heart. Penetrating with his own heart the hearts of other beings, of other men, he knows them. He discerns--
The passionate mind to be passionate, and the calm mind calm;
Pali
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.
English Rhys Davids 1899
The angry mind to be angry, and the peaceful mind peaceful;
The dull mind to be dull, and the alert mind alert;
The attentive mind to be attentive, and the wandering mind wandering;
The broad mind to be broad, and the narrow mind narrow;
The mean mind to be mean, and the lofty mind lofty1;
The stedfast mind to be stedfast; and the wavering mind to be wavering;
The free mind to be free, and the enslaved mind enslaved.
92. 'Just, O king, as a woman or a man or a lad, young and smart, on considering attentively the image of his own face in a bright and brilliant mirror or in a vessel of clear water would, if it had a mole on it, know that it had, and if not, would know it had not.
Pali
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.
4.3.3.6. Pubbenivāsānussatiñāṇa
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.
English Rhys Davids 1899
'This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last.
93. 'With his heart thus serene (&c. as before), he directs and bends down his mind to the knowledge of the memory of his previous temporary states. He recalls to mind his various temporary states in days gone by--one birth, or two or three or four or five births, or ten or twenty or thirty or forty or fifty or a hundred or a thousand or a hundred thousand births, through many an aeon of dissolution, many an aeon of evolution, many an aeon of both dissolution and evolution2. "In such a place such was my name, such my family, such my caste3, such my food, such my experience of discomfort or of ease, and such the limits of my life. When I passed away from that state, I took form again in such a place. There I had such and such a name and family and caste and food and experience of discomfort or of ease, such was the limit of my life. When I passed away from that state I took form again here"--thus does he call to mind his temporary state in days gone by in all their details, and in all their modes.
94. 'Just, O king, as if a man were to go from his own to another village, and from that one to another, and from that one should return home. Then he would know: "From my own village I came to that other one. There I stood in such and such a way, sat thus, spake thus, and held my peace thus. Thence I came to that other village; and there I stood in such and such a way, sat thus, spake thus, and held my peace thus. And now, from that other village, I have returned back again home1."
Pali
Seyyathāpi, mahārāja, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya. So tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatra evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrāpi evaṁ aṭṭhāsiṁ, evaṁ nisīdiṁ, evaṁ abhāsiṁ, evaṁ tuṇhī ahosiṁ, somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti.
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti. 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.
4.3.3.7. Dibbacakkhuñāṇa
English Rhys Davids 1899
'This, O king, is an immediate fruit of the life of a recluse. Visible in this world, and higher and sweeter than the last.
95. 'With his heart thus serene (&c. as before), he directs and bends down his mind to the knowledge of the fall and rise of beings. With the pure Heavenly Eye2, surpassing that of men, he sees beings as they pass away from one form of existence and take shape in another; he recognises the mean and the noble, the well favoured and the ill favoured, the happy and the wretched, passing away according to their deeds: "Such and such beings, brethren, evil in act and word and thought, revilers of the noble ones, holding to wrong views, acquiring for themselves that Karma which results from wrong views, they, on the dissolution of the body, after death, are reborn in some unhappy state of suffering or woe. But such and such beings, my brethren, well doers in act and word and thought, not revilers of the noble ones, holding to right views, acquiring for themselves that Karma that results from right views, they, on the dissolution of the body, after death, are reborn in some happy state in heaven." Thus with the pure Heavenly Eye, surpassing that of men,
Pali
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.
Seyyathāpi, mahārāja, majjhe siṅghāṭake pāsādo. Tattha cakkhumā puriso ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi rathikāyapi vīthiṁ sañcarante majjhe siṅghāṭake nisinnepi. Tassa evamassa: ‘ete manussā gehaṁ pavisanti, ete nikkhamanti, ete rathikāya vīthiṁ sañcaranti, ete majjhe siṅghāṭake nisinnā’ti.
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate, yathākammūpage satte pajānāti: ‘ime vata bhonto sattā kāyaduccaritena samannāgatā vacīduccaritena samannāgatā manoduccaritena samannāgatā ariyānaṁ upavādakā micchādiṭṭhikā micchādiṭṭhikammasamādānā, te kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapannā. Ime vā pana bhonto sattā kāyasucaritena samannāgatā vacīsucaritena samannāgatā manosucaritena samannāgatā ariyānaṁ anupavādakā sammādiṭṭhikā sammādiṭṭhikammasamādānā. Te kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapannā’ti. Iti dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate; yathākammūpage satte pajānāti. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.
4.3.3.8. Āsavakkhayañāṇa
English Rhys Davids 1899
he sees beings as they pass away from one state of existence, and take form in another; he recognises the mean and the noble, the well favoured and the ill favoured, the happy and the wretched, passing away according to their deeds1.
96. 'Just, O king, as if there were a house with an upper terrace on it in the midst of a place where four roads meet, and a man standing thereon, and with eyes to see, should watch men entering a house, and coming forth out of it, and walking hither and thither along the street2, and seated in the square in the midst. Then he would know: "Those men are entering a house, and those are leaving it, and those are walking to and fro in the street, and those are seated in the square in the midst."
'This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last.
97. 'With his heart thus serene (&c. as before), he directs and bends down his mind to the knowledge of the destruction of the Deadly Floods3. He knows as it really is: "This is pain."
Pali
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.
English Rhys Davids 1899
He knows as it really is: "This is the origin of pain." He knows as it really is: "This is the cessation of pain." He knows as it really is: "This is the Path that leads to the cessation of pain." He knows as they really are: "These are the Deadly Floods." He knows as it really is: "This is the origin of the Deadly Floods." He knows as it really is: "This is the cessation of the Deadly Floods." He knows as it really is: "This is the Path that leads to the cessation of the Deadly Floods." To him, thus knowing, thus seeing, the heart is set free from the Deadly Taint of Lusts1, is set free from the Deadly Taint of Becomings2, is set free from the Deadly Taint of Ignorance3. In him, thus set free, there arises the knowledge of his emancipation, and he knows: "Rebirth has been destroyed. The higher life has been fulfilled. What had to be done has been accomplished. After this present life there will be no beyond!"
98. 'Just, O king, as if in a mountain fastness there were a pool of water, clear, translucent, and serene; and a man, standing on the bank, and with eyes to see, should perceive the oysters and the shells, the gravel and the pebbles and the shoals of fish, as they move about or lie within it: he would know: "This pool is clear, transparent, and serene, and there within it are the oysters and the shells, and the sand and gravel, and the shoals of fish are moving about or lying still1."
Pali
Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.
Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti. ‘So idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. ‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati, vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti, ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. 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.
5. Ajātasattuupāsakattapaṭivedanā
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.
Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ pitaraṁ dhammikaṁ dhammarājānaṁ issariyakāraṇā jīvitā voropesiṁ. Tassa me, bhante bhagavā, accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.
“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.
Evaṁ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca: “handa ca dāni mayaṁ, bhante, gacchāma bahukiccā mayaṁ bahukaraṇīyā”ti.
“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.
Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
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.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
English Rhys Davids 1899
'This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last. And there is no fruit of the life of a recluse, visible in this world, that is higher and sweeter than this2.'
99. And when he had thus spoken, Agâtasattu the king said to the Blessed One: 'Most excellent, Lord, most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness so that those who have eyes could see external forms--just even so, Lord, has the truth been made known to me, in many a figure, by the Blessed One. And now I betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Order. May the Blessed One accept me as a disciple, as one who, from this day forth, as long as life endures, has taken his refuge in them. Sin has overcome me, Lord, weak and foolish and wrong that I am, in that, for the sake of sovranty, I put to death my father, that righteous man, that righteous king! May the Blessed One accept it of me, Lord, that do so acknowledge it as a sin, to the end that in future I may restrain myself.'
100. 'Verily, O king, it was sin that overcame you in acting thus. But inasmuch as you look upon it as sin, and confess it according to what is right, we accept your confession as to that. For that, O king, is custom in the discipline of the noble ones3, that whosoever looks upon his fault as a fault, and rightfully confesses it, shall attain to self-restraint in future.'
101. When he had thus spoken, Agâtasattu the king said to the Blessed One: 'Now, Lord, we would fain go. We are busy, and there is much to do.'
'Do, O king. whatever seemeth to thee fit.'
Then Agâtasattu the king, pleased and delighted with the words of the Blessed One, arose from his seat, and bowed to the Blessed One, and keeping him on the right hand as he passed him, departed thence.
102. Now the Blessed One, not long after Agâtasattu the king had gone, addressed the brethren, and said: 'This king. brethren, was deeply affected, he was touched in heart. If, brethren, the king had not put his father to death, that righteous man, and righteous king, then would the clear and spotless eye for the truth have arisen in him, even as he sat there1.'
Thus spake the Blessed One. The brethren were pleased and delighted at his words.
Here ends the Discourse on the Fruits of the Life of a Recluse.
Sâmañña-phala Sutta is ended.
Rhys Davids’s notes (27)
2. Gîvakassa komârabhakkassa. Buddhaghosa (Sum. I, 133) naturally follows the compilers of the Khandakas (V. I, 269) in interpreting the adjective as 'brought up by the Prince.' But see the note at 'Vinaya Texts,' II, 174; which shows that the more likely meaning is 'the bringer-up of children' (child-doctor). Several cures, however, wrought by him are recorded; and the patients are always adults. There is no other reference at all to his being a child-doctor, and the Khandaka which gives the other interpretation is a very ancient document.
3. See the note in my 'Buddhist Suttas,' p. 1. Buddhaghosa (p. 139) says she was the daughter of the king of Kosala.}
2. The same lines recur, but in a different order, at Gât. I, 105. Dosinâ, the etymology of which puzzled Childers and also Buddhaghosa (p. 141), is gyotsnâ.
3. Appeva nâma. Both Gogerly and Burnouf take this to mean 'to a certainty,' but compare D. I, 179, 205; V. II, 85, 262.}
1. Pakkhandino, 'rushers forth.' The exact meaning of some of these military terms is still uncertain, and was apparently uncertain to Buddhaghosa. They all recur, with some differences of reading. in the Milinda (p. 331, in a later and much longer list), and also in the Anguttara (IV, 107), as the names of the constituent elements of a standing army.
2. According to Buddhaghosa (p. 142) he was one of the teachers who went about naked.}
2. In the text the framework of the interview is repeated each time in the same words as above. Only the answers differ. The answers all recur in the Magghima I, 513 foll.}
From the beginning of the answer down to the end of p. 53 recurs at S. III, 211, and the rest of it at ibid. 212, and the first part of the answer is ascribed at ibid. p. 69 to Pûrana Kassapa.
2. Sabbe sattâ, sabbe pânâ, sabbe bhûtâ, sabbe gîvâ. Buddhaghosa gives details of these four classes of living beings, showing how they are meant to include all that has life, on this earth, from men down to plants. The explanation is very confused, and makes the terms by no means mutually exclusive. They are frequently used in the same order in the Gaina-Sûtras, and Professor Jacobi renders them accordingly 'Every sentient being, every insect, every living thing, whether animal or vegetable.' 'Gaina-Sutras,' II, xxv. This is much better; but we have, in our version, to give the sense in whjch the Buddhists supposed Gosâla to have taken the words.}
2. Buddhaghosa gives the details 'babyhood, playtime, trial time, erect time, learning time, ascetic time, prophet time, and prostrate time' with (very necessary) comments on each. One may compare Shakepere's 'Seven Ages of Man.'
3. Âgîva. The Siamese edition reads âgîvaka.
4. I think this is the right reading, but don't know what it means.}
2. Sammag-gato. Buddhaghosa gives here no explanation of this word, but the Gâtaka Commentary on Gât. III, 305 says it means the man who has attained the highest fruit; that is, Arahatship. Gato is used here in the same sense as it has in Tathâgato, in gatatto (in the Nigantha paragraph below), and in viggâ-gato (S. N. 730, 733, 743), that is, who has not only attempted to go to, but has actually reached, the aim (common alike to the orthodox Vedântist Brahmans and to each of the various schools of independent, dissenting, thinkers and recluses) of the conquest over ignorance, of the grasp of truth.
3. Indriyâni, the five senses, and the mind as a sixth.}
1. Âhutiyo, See Buddhavamsa XXVII, 10; Kathâ Vatthu 550. The phrase is omitted in the parallel passage in the Gaina 'Sûtrakriânga' pointed out by Jacobi, 'Gaina-Sûtras,' II, xxiv.
The first of the 'Four Restraints' is the well-known rule of the Gains not to drink cold water, on the ground that there are 'souls' in it. See the discussion in the Milinda (II, 85-91 of my translation).
Professor Jacobi ('Gaina-Sûtras,' II, xxiii) thinks the 'Four Restraints' are intended to represent the four vows kept by the followers of Parsva. But this surely cannot be so, for these vows were quite different.
2. The text repeats the whole paragraph put above (p. 27 of the text) into the mouth of the Eel-wriggler.}
The only one of these six theories of life on which independent evidence is at present accessible is that of the Nigantha (the Gain theory), But no attempt has yet been made to summarise it, or set it out in a manner intelligible to Western readers. It is very much to be hoped that this want may soon be supplied by one or other of the excellent scholars familiar with the texts.}
2. Gahapati, which Buddhaghosa takes here in the sense of peasant, ryot.}
2. On the following important and constantly repeated paragraph compare M. I, 180, 268; K. V. 424-6, 463-4; Mil., 367; Asl. 400, &c.}
2. Avyâseka, literally 'with no besprinkling' (of evil, says Buddhaghosa).}
By the real fact underlying any action is meant that, in the Buddhist theory, behind the action (going, seeing, &c.) there is no ego, no actor (goer, seer, &c.), that can be called a 'soul' (Abbhantare attâ nâma âloketâ vâ viloketâ vâ n' atthi), but that there is a psychological explanation sufficient, of itself, without the soul-theory.
2. 'Consider the fowls of the air,' &c. (Matt. vi. 26).
No man can call me servant, and I wander--
So said the Exalted One--
At will, o'er all the earth, on what I find
I feel no need of wages, or of gain,
So let the rain pour down now, if it likes, to-night.
(Dhaniya Sutta 8.)
And see the context in my 'American Lectures,' p. 168.}
2. So Buddhaghosa here (p. 211). But the Dhamma Sangani 1156, 1157 explains it as torpor of mind and body.
3. Âloka-saññî, literally 'whose ideas are light.' Neumann ('Reden des Gotamo,' I, 434, &c.) translates 'loving the light,' which may be the right connotation. Burnouf has 'being aware of his visual sensation' (de son regard), which is certainly wrong.
4. Inam âdâya. Neumann has 'oppressed by debt,' but Buddhaghosa (p. 212) says 'taking goods on interest'; and this is confirmed by Gât. IV, 256, V, 436.}
2. Viveka, 'separation'--physically of the body, 'seclusion'; intellectually, of the objects of thought, 'discrimination'; ethically, of the heart, 'being separate from the world.' We have no word in English suggesting these three, all of which are implied. The stress is upon separation from the world, taking 'world' in the sense of all the hindrances to spiritual progress, and especially of the five chief Hindrances (Nîvaranâ) just above set out. Buddhaghosa has nothing here, but compare Asl. 166.}
2. Upekhako, literally 'looking on,' that is, looking on rival mental states with equal mind. Imperturbable, impartial, tolerant, unsusceptible, stoical, composed, are all possible renderings, and all unsatisfactory. The ten kinds of Upekkhâ 'equanimity,' translated into English from Sinhalese by Spence Hardy (Manual, p. 505), can now be corrected from the Pâli at Asl. 172.}
2. Viññâna. 'The five senses, sensations arising from objects, and all emotions and intellectual processes,' says Buddhaghosa (p. 221).
3. In spite of this and similar passages the adherents of the soul theory (having nothing else to fasten on) were apt to fasten on to the Buddhist Viññâna as a possible point of reconciliation with their own theory. Even an admirer of the Buddha (one Sâti, a member of the Order) went so far as to tell the Buddha himself that he must, as he admitted transmigration, have meant that the Viññâna did not really depend upon, was not really bound up with, the body, but that it formed the link in transmigration. In perhaps the most earnest and emphatic of all the Dialogues (M. I, 256 foll.), the Buddha meets and refutes at length this erroneous representation of his view. But it still survives. I know two living writers on Buddhism who (in blissful ignorance of the Dialogue in question) still fasten upon Buddha the opinion he so expressly refused to accept.}
2. This old simile occurs already in the Satapatha-Brâhmana IV, 3, 3, 16.
3. The point is the similarity. Buddhaghosa explains that the Karanda is not a basket (as Burnouf renders it), but the skin which the snake sloughs off; and that the scabbard is like the sword, whatever the sword's shape. He adds that of course a man could not take a snake out of its slough with his hand. He is supposed in the simile to do so in imagination.
4. Iddhi, literally 'well-being, prosperity.' The four Iddhis of a king are personal beauty, length of life, strong health, and popularity (M. Sud. Sutta in my 'Buddhist Suttas,' pp. 259-261). The Iddhis of Gotama when at home, as a boy, were the possession of a beautiful garden, soft clothing, comfortable lodging, pleasant music, and good food (A. I, 145). Worldly Iddhi is distinguished from spiritual at A. I, 93. Buddhaghosa gives nine sorts of Iddhi, mostly intellectual, at Asl. 91, and compare 237. There are no examples in the Pitakas of concrete instances of any of these except the last; but see S. IV, 289, 290; A. III, 340, 341; M. P. S. 43.}
1. The point of the comparison, says Buddhaghosa (223), is that if he is in trouble and has lost his way he might be in doubt. But if calm and secure he can tell the difference.
2. This is based on the Indian theory of the periodic destruction and renovation of the universe, each of which takes countless years to accomplish.
3. Vanna, 'colour.'}
2. Dibba-kakkhu. See the note below on § 102 at the end of this Sutta.}
2. Vîtisañkarante is Buddhaghosa's reading. The Siamese has Vithim. Compare M. I, 279.
3. Âsavas, Deadly Floods, another untranslatable term. Neumann has Illusion (Wahn); Burnouf has defilement (souillures). They are sometimes the three here mentioned (M. I, 23, 155; A. I, 167; S. IV, 256, &c.); but speculation, theorising (Ditthi) is added as a fourlh in the M. P. S. and elsewhere. Unfortunately, the word has not been yet found in its concrete, primary, sense; unless indeed Buddhaghosa's statement (at Asl. 48) that well-seasoned spirituous liquors were called âsavâ be taken literally. It is therefore impossible to be sure what is the simile that underlies the use of the word in its secondary, ethical sense. Perhaps after all it is the idea of overwhelming intoxication, and not of flood or taint or ooze, that we ought to consider.
Subhûti in quoting the above passage from Buddhaghosa (in the Abhidhâna Padîpikâ Sûki, p. 43) reads pärivas° throughout for pârivâs°.}
2. Bhavâsavâ, with special reference to the taint of hankering after a future life in the plane of form and the formless plane (the Rûpa and Arûpa Lokas); that is, in heaven.
3. Aviggâsavâ, with special reference to ignorance of the Four Great Truths, just above summarised.}
2. Because, as Buddhaghosa points out, this is really Arahatship, Nirvâna; and it was to this, to Arahatship, that all the rest led up.
3. Ariyânam. That is, either of previous Buddhas, or perhaps of the Arahats.}
1. The Dhamma-kakkhu (Eye for the Truth) is a technical term for conversion, for entering on the Path that ends in Arahatship. It is higher than the Heavenly Eye (dibba-kakkhu, above, p. 82 of the text, § 95) which sees other people's previous births, and below the Eye of Wisdom (paññâ-kakkhu) which is the wisdom of the Arahat (Itivuttaka, p. 52, § 61).