Dīgha Nikāya 2Long Discourses 2

SāmaññaphalasuttaThe Fruits of the Contemplative Life

1. Rājāmaccakathā

Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi.that on one occasion the Blessed One was staying at Rājagaha, in Jīvaka Komārabhacca’s mango grove, with a large Saṅgha of monks—1,250 monks in all.

Tena kho pana samayena rājā māgadho ajātasattu vedehiputto tadahuposathe pannarase komudiyā cātumāsiniyā puṇṇāya puṇṇamāya rattiyā rājāmaccaparivuto uparipāsādavaragato nisinno hoti.Now at that time—it being the uposatha day, the full-moon night of the water-lily season, the fourth month of the rains—King Ajātasattu of Magadha, the son of Queen Vedehi, was sitting on the roof terrace of his palace surrounded by his ministers.

Atha kho rājā māgadho ajātasattu vedehiputto tadahuposathe udānaṁ udānesi:Then he felt inspired to exclaim: “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.“How wonderful is this moonlit night! How beautiful… How lovely… How inspiring… How auspicious is this moonlit night! Kaṁ nu khvajja samaṇaṁ vā brāhmaṇaṁ vā payirupāseyyāma, yaṁ no payirupāsato cittaṁ pasīdeyyā”ti?What contemplative or brahman should we visit tonight who, on being visited, would make our mind clear & serene?”

Evaṁ vutte, aññataro rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca:When this was said, one of the ministers said to the king: “ayaṁ, deva, pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.“Your majesty, there is Pūraṇa Kassapa, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Taṁ devo pūraṇaṁ kassapaṁ payirupāsatu.Your majesty should visit him. Appeva nāma devassa pūraṇaṁ kassapaṁ payirupāsato cittaṁ pasīdeyyā”ti.Perhaps, if visited by you, he would make your mind clear & serene.” Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.When this was said, the king remained silent.

Aññataropi kho rājāmacco rājānaṁ māgadhaṁ ajātasattuṁ vedehiputtaṁ etadavoca:Then another minister said to the king: “ayaṁ, deva, makkhali gosālo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto.“Your majesty, there is Makkhali Gosāla… 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.“Your majesty, there is Ajita Kesakambalin… 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.“Your majesty, there is Pakudha Kaccāyana… 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.
sañcayo → sañjayo (bj, sya-all, pts1ed) | belaṭṭhaputto → velaṭṭhaputto (sya-all); bellaṭṭhiputto (pts1ed)“Your majesty, there is Sañjaya Velaṭṭhaputta… Taṁ devo sañcayaṁ belaṭṭhaputtaṁ payirupāsatu. Appeva nāma devassa sañcayaṁ belaṭṭhaputtaṁ payirupāsato cittaṁ pasīdeyyā”ti. Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.

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.
nāṭaputto → nātaputto (bj, pts1ed)“Your majesty, there is Nigaṇṭha Nāṭaputta, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Taṁ devo nigaṇṭhaṁ nāṭaputtaṁ payirupāsatu.Your majesty should visit him. Appeva nāma devassa nigaṇṭhaṁ nāṭaputtaṁ payirupāsato cittaṁ pasīdeyyā”ti.Perhaps, if visited by you, he would make your mind clear & serene.” Evaṁ vutte, rājā māgadho ajātasattu vedehiputto tuṇhī ahosi.When this was said, the king remained silent.

2. Komārabhaccajīvakakathā

Tena kho pana samayena jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa avidūre tuṇhībhūto nisinno hoti.All this time Jīvaka Komārabhacca was sitting silently not far from the king. Atha kho rājā māgadho ajātasattu vedehiputto jīvakaṁ komārabhaccaṁ etadavoca:So the king said to him, “tvaṁ pana, samma jīvaka, kiṁ tuṇhī”ti?“Friend Jīvaka, why are you silent?”

“Ayaṁ, deva, bhagavā arahaṁ sammāsambuddho amhākaṁ ambavane viharati mahatā bhikkhusaṅghena saddhiṁ aḍḍhateḷasehi bhikkhusatehi.“Your majesty, there is the Blessed One, worthy and rightly self-awakened, staying in my mango grove with a large Saṅgha of monks—1,250 monks in all. Taṁ kho pana bhagavantaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
bhagavantaṁ → bhagavantaṁ gotamaṁ (bj, pts1ed, mr)Concerning this Blessed One, this admirable report has been spread: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti.‘Indeed, the Blessed One is worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ Taṁ devo bhagavantaṁ payirupāsatu.Your majesty should visit him. Appeva nāma devassa bhagavantaṁ payirupāsato cittaṁ pasīdeyyā”ti.Perhaps, if visited by you, he would make your mind clear & serene.”

“Tena hi, samma jīvaka, hatthiyānāni kappāpehī”ti.“Then in that case, friend Jīvaka, have the riding elephants prepared.”

“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa ajātasattussa vedehiputtassa paṭissuṇitvā pañcamattāni hatthinikāsatāni kappāpetvā rañño ca ārohaṇīyaṁ nāgaṁ, rañño māgadhassa ajātasattussa vedehiputtassa paṭivedesi:Responding, “As you say, your majesty,” having had five hundred female elephants prepared as well as the king’s personal tusker, Jīvaka announced to the king: “kappitāni kho te, deva, hatthiyānāni,“Your majesty, your riding elephants are prepared. yassadāni kālaṁ maññasī”ti.Do what you think it is now time to do.”

Atha kho rājā māgadho ajātasattu vedehiputto pañcasu hatthinikāsatesu paccekā itthiyo āropetvā ārohaṇīyaṁ nāgaṁ abhiruhitvā ukkāsu dhāriyamānāsu rājagahamhā niyyāsi mahaccarājānubhāvena, yena jīvakassa komārabhaccassa ambavanaṁ tena pāyāsi.Then the king, having had five hundred of his women mounted on the five hundred female elephants—one on each—and having mounted his own personal tusker, set out from the capital in full royal state, with attendants carrying torches, headed for Jīvaka Komārabhacca’s mango grove.

Atha kho rañño māgadhassa ajātasattussa vedehiputtassa avidūre ambavanassa ahudeva bhayaṁ, ahu chambhitattaṁ, ahu lomahaṁso.But when the king was not far from the mango grove, he was gripped with fear, trepidation, his hair standing on end. Atha kho rājā māgadho ajātasattu vedehiputto bhīto saṁviggo lomahaṭṭhajāto jīvakaṁ komārabhaccaṁ etadavoca:Fearful, agitated, his hair standing on end, he said to Jīvaka Komārabhacca: “kacci maṁ, samma jīvaka, na vañcesi?“Friend Jīvaka, you aren’t deceiving me, are you? Kacci maṁ, samma jīvaka, na palambhesi?You aren’t betraying me, are you? Kacci maṁ, samma jīvaka, na paccatthikānaṁ desi?You aren’t turning me over to my enemies, are you? Kathañhi nāma tāva mahato bhikkhusaṅghassa aḍḍhateḷasānaṁ bhikkhusatānaṁ neva khipitasaddo bhavissati, na ukkāsitasaddo na nigghoso”ti.How can there be such a large Saṅgha of monks—1,250 in all—with no sound of sneezing, no sound of coughing, no voices at all?”

“Mā bhāyi, mahārāja, mā bhāyi, mahārāja.“Don’t be afraid, great king. Don’t be afraid. Na taṁ, deva, vañcemi;I’m not deceiving you or na taṁ, deva, palambhāmi;betraying you or na taṁ, deva, paccatthikānaṁ demi.turning you over to your enemies. Abhikkama, mahārāja, abhikkama, mahārāja, ete maṇḍalamāḷe dīpā jhāyantī”ti.
dīpā → padīpā (sya-all)Go forward, great king, go forward! Those are lamps burning in the pavilion hall.”

3. Sāmaññaphalapucchā

Atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā, pattikova yena maṇḍalamāḷassa dvāraṁ tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca:
pattikova → padikova (cck); padiko va (sya1ed, sya2ed)Then the king, going as far on his tusker as the ground would permit, dismounted and approached the door of the pavilion hall on foot. On arrival, he asked Jīvaka: “kahaṁ pana, samma jīvaka, bhagavā”ti?“Where, friend Jīvaka, is the Blessed One?”

“Eso, mahārāja, bhagavā;“That is the Blessed One, great king, eso, mahārāja, bhagavā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassā”ti.sitting against the middle pillar, facing east, surrounded by the Saṅgha of monks.”

Atha kho rājā māgadho ajātasattu vedehiputto yena bhagavā tenupasaṅkami; upasaṅkamitvā ekamantaṁ aṭṭhāsi.Then the king approached the Blessed One and, on reaching him, stood to one side. Ekamantaṁ ṭhito kho rājā māgadho ajātasattu vedehiputto tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā rahadamiva vippasannaṁ udānaṁ udānesi:As he was standing there—surveying the Saṅgha of monks sitting in absolute silence, utterly clear & serene like a lake—he felt inspired to exclaim: “iminā me upasamena udayabhaddo kumāro samannāgato hotu, yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.
udayabhaddo → udāyibhaddo (bj, pts1ed)“May my son, Prince Udayabhadda, enjoy the same stillness that this Saṅgha of monks now enjoys!”

“Agamā kho tvaṁ, mahārāja, yathāpeman”ti.(The Blessed One said:) “Have you come, great king, together with your affections?”

“Piyo me, bhante, udayabhaddo kumāro.“Lord, my son, Prince Udayabhadda, is very dear to me. Iminā me, bhante, upasamena udayabhaddo kumāro samannāgato hotu yenetarahi upasamena bhikkhusaṅgho samannāgato”ti.May he enjoy the same stillness that this Saṅgha of monks now enjoys!”

Atha kho rājā māgadho ajātasattu vedehiputto bhagavantaṁ abhivādetvā, bhikkhusaṅghassa añjaliṁ paṇāmetvā, ekamantaṁ nisīdi.Then, bowing down to the Blessed One and saluting the Saṅgha of monks with his hands palm-to-palm over his heart, he sat to one side. Ekamantaṁ nisinno kho rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca:As he was sitting there, he said to the Blessed One: “puccheyyāmahaṁ, bhante, bhagavantaṁ kañcideva desaṁ;
kañcideva desaṁ → kiñcideva desaṁ lesamattaṁ (sya-all, km, mr)“I would like to ask the Blessed One about a certain issue, sace me bhagavā okāsaṁ karoti pañhassa veyyākaraṇāyā”ti.if he would give me the opportunity to explain my question.”

“Puccha, mahārāja, yadākaṅkhasī”ti.“Ask, great king, whatever you like.”

“Yathā nu kho imāni, bhante, puthusippāyatanāni,“Lord, there are these common craftsmen: seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtāelephant-trainers, horse-trainers, charioteers, archers, standard bearers, camp marshals, supply corps officers, high royal officers, commandos, military heroes, armor-clad warriors, leather-clad warriors, domestic slaves, āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti;
nhāpakā → nagāpakā (bj); nhāpikā (sya-all); nahāpakā (pts1ed)confectioners, barbers, bath attendants, cooks, garland-makers, laundrymen, weavers, basket-makers, potters, calculators, accountants, and any other craftsmen of a similar sort. They live off the fruits of their crafts, visible in the here & now. te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.
pīṇenti → pīnenti (bj)They give happiness & pleasure to themselves, to their parents, wives, & children, to their friends & colleagues. They put in place an excellent presentation of offerings to contemplatives & brahmans, leading to heaven, resulting in happiness, conducive to a heavenly rebirth. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti?Is it possible, lord, to point out a similar fruit of the contemplative life, visible in the here & now?”

“Abhijānāsi no tvaṁ, mahārāja, imaṁ pañhaṁ aññe samaṇabrāhmaṇe pucchitā”ti?
ti → cāti (mr)“Do you remember, great king, ever having asked this question of other contemplatives & brahmans?”

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

“Yathā kathaṁ pana te, mahārāja, byākariṁsu, sace te agaru bhāsassū”ti.“If it isn’t troublesome for you, how did they answer?”

“Na kho me, bhante, garu, yatthassa bhagavā nisinno, bhagavantarūpo vā”ti.“No, it’s not troublesome for me wherever the Blessed One—or someone like the Blessed One—is sitting.”

“Tena hi, mahārāja, bhāsassū”ti.“Then speak, great king.”

3.1. PūraṇakassapavādaNon-action

“Ekamidāhaṁ, bhante, samayaṁ yena pūraṇo kassapo tenupasaṅkamiṁ; upasaṅkamitvā pūraṇena kassapena saddhiṁ sammodiṁ.“Once, lord, I approached Pūraṇa Kassapa and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, pūraṇaṁ kassapaṁ etadavocaṁ:After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: ‘yathā nu kho imāni, bho kassapa, puthusippāyatanāni,‘Venerable Kassapa, there are these common craftsmen.… 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.They live off the fruits of their crafts, visible in the here & now.… Sakkā nu kho, bho kassapa, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here & now?’

Evaṁ vutte, bhante, pūraṇo kassapo maṁ etadavoca:“When this was said, Pūraṇa Kassapa said to me, ‘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.‘Great king, in acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture, in inflicting sorrow or in getting others to inflict sorrow, in tormenting or getting others to torment, in intimidating or getting others to intimidate, in taking life, taking what is not given, breaking into houses, plundering wealth, committing burglary, ambushing highways, committing adultery, speaking falsehood—one does no evil. If with a razor-edged disk one were to turn all the living beings on this earth to a single heap of flesh, a single pile of flesh, there would be no evil from that cause, no coming of evil. Dakkhiṇañcepi gaṅgāya tīraṁ gaccheyya hananto ghātento chindanto chedāpento pacanto pācāpento, natthi tatonidānaṁ pāpaṁ, natthi pāpassa āgamo.Even if one were to go along the right bank of the Ganges, killing and getting others to kill, mutilating and getting others to mutilate, torturing and getting others to torture, there would be no evil from that cause, no coming of evil. Uttarañcepi gaṅgāya tīraṁ gaccheyya dadanto dāpento yajanto yajāpento, natthi tatonidānaṁ puññaṁ, natthi puññassa āgamo.Even if one were to go along the left bank of the Ganges, giving and getting others to give, making sacrifices and getting others to make sacrifices, there would be no merit from that cause, no coming of merit. Dānena damena saṁyamena saccavajjena natthi puññaṁ, natthi puññassa āgamo’ti.Through generosity, self-control, restraint, and truthful speech there is no merit from that cause, no coming of merit.’

Itthaṁ kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi.“Thus, when asked about a fruit of the contemplative life, visible here & now, Pūraṇa Kassapa answered with non-action. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: evameva kho me, bhante, pūraṇo kassapo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno akiriyaṁ byākāsi.In the same way, when asked about a fruit of the contemplative life, visible here & now, Pūraṇa Kassapa answered with non-action. Tassa mayhaṁ, bhante, etadahosi:The thought occurred to me: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.‘How can anyone like me think of disparaging a contemplative or brahman living in his realm?’ So kho ahaṁ, bhante, pūraṇassa kassapassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.Yet I neither delighted in Pūraṇa Kassapa’s words nor did I protest against them. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.
pakkamiṁ → pakkāmiṁ (bj, sya-all, km, pts1ed) | anikkujjanto → anikkujjento (sya-all, km, mr)Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.

3.2. MakkhaligosālavādaPurification through Wandering-on

Ekamidāhaṁ, bhante, samayaṁ yena makkhali gosālo tenupasaṅkamiṁ; upasaṅkamitvā makkhalinā gosālena saddhiṁ sammodiṁ.“Another time I approached Makkhali Gosāla and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, makkhaliṁ gosālaṁ etadavocaṁ:After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: ‘yathā nu kho imāni, bho gosāla, puthusippāyatanāni …pe…‘Venerable Gosāla, there are these common craftsmen.… They live off the fruits of their crafts, visible in the here & now.… sakkā nu kho, bho gosāla, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here & now?’

Evaṁ vutte, bhante, makkhali gosālo maṁ etadavoca:“When this was said, Makkhali Gosāla said to me, ‘natthi, mahārāja, hetu natthi paccayo sattānaṁ saṅkilesāya, ahetū apaccayā sattā saṅkilissanti.
ahetū → ahetu (pts1ed)‘Great king, there is no cause, no requisite condition, for the defilement of beings. Beings are defiled without cause, without requisite condition. Natthi hetu, natthi paccayo sattānaṁ visuddhiyā,There is no cause, no requisite condition, for the purification of beings. ahetū apaccayā sattā visujjhanti.Beings are purified without cause, without requisite condition. Natthi attakāre, natthi parakāre, natthi purisakāre, natthi balaṁ, natthi vīriyaṁ, natthi purisathāmo, natthi purisaparakkamo.There is nothing self-caused, nothing other-caused, nothing human-caused. There is no strength, no effort, no human energy, no human endeavor. Sabbe sattā sabbe pāṇā sabbe bhūtā sabbe jīvā avasā abalā avīriyā niyatisaṅgatibhāvapariṇatā chasvevābhijātīsu sukhadukkhaṁ paṭisaṁvedenti.
sukhadukkhaṁ → sukhañca dukkhañca (sya-all)All living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort. Subject to the changes of fate, serendipity, and nature, they are sensitive to pleasure and pain in the six great classes of birth. 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.
mahākappino → mahākappuno (si, pts1ed) | pavuṭā → paṭuvā (pts1ed); sapuṭā (mr)“‘There are 1,406,600 principle modes of origin. There are 500 kinds of kamma, five kinds, and three kinds; full kamma and half kamma. There are 62 pathways, 62 sub-eons, six great classes of birth, eight classes of men, 4,900 modes of livelihood, 4,900 kinds of wanderers, 4,900 Nāga-abodes, 2,000 faculties, 3,000 hells, 36 dust-realms, seven spheres of percipient beings, seven spheres of non-percipient beings, seven kinds of jointed plants, seven kinds of deities, seven kinds of human beings, seven kinds of demons, seven great lakes, seven major knots, seven minor knots, 700 major precipices, 700 minor precipices, 700 major dreams, 700 minor dreams, 84,000 great aeons. Having transmigrated and wandered on through these, the wise & the foolish alike will put an end to pain. 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.“‘Though one might think, “Through this morality, this practice, this austerity, or this holy life I will ripen unripened kamma and eliminate ripened kamma whenever touched by it”—that is impossible. Doṇamite sukhadukkhe pariyantakate saṁsāre, natthi hāyanavaḍḍhane, natthi ukkaṁsāvakaṁse.Pleasure and pain are measured out, the wandering-on is fixed in its limits. There is no shortening or lengthening, no accelerating or decelerating. Seyyathāpi nāma suttaguḷe khitte nibbeṭhiyamānameva paleti;Just as a ball of string, when thrown, comes to its end simply by unwinding, evameva bāle ca paṇḍite ca sandhāvitvā saṁsaritvā dukkhassantaṁ karissantī’ti.in the same way, having transmigrated and wandered on, the wise & the foolish alike will put an end to pain.’

Itthaṁ kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi.“Thus, when asked about a fruit of the contemplative life, visible here & now, Makkhali Gosāla answered with purification through wandering-on. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. evameva kho me, bhante, makkhali gosālo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno saṁsārasuddhiṁ byākāsi.In the same way, when asked about a fruit of the contemplative life, visible here & now, Makkhali Gosāla answered with purification through wandering-on. Tassa mayhaṁ, bhante, etadahosi:The thought occurred to me: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.‘How can anyone like me think of disparaging a contemplative or brahman living in his realm?’ So kho ahaṁ, bhante, makkhalissa gosālassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.Yet I neither delighted in Makkhali Gosāla’s words nor did I protest against them. Anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā, tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.

3.3. AjitakesakambalavādaAnnihilation

Ekamidāhaṁ, bhante, samayaṁ yena ajito kesakambalo tenupasaṅkamiṁ; upasaṅkamitvā ajitena kesakambalena saddhiṁ sammodiṁ.“Another time I approached Ajita Kesakambalin and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, ajitaṁ kesakambalaṁ etadavocaṁ:After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: ‘yathā nu kho imāni, bho ajita, puthusippāyatanāni …pe…‘Venerable Ajita, there are these common craftsmen.… They live off the fruits of their crafts, visible in the here & now.… sakkā nu kho, bho ajita, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here & now?’

Evaṁ vutte, bhante, ajito kesakambalo maṁ etadavoca:“When this was said, Ajita Kesakambalin said to me, ‘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.
paro loko → paraloko (sya-all) | sammaggatā → samaggagatā (sya-all); samaggatā (mr)‘Great king, there is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no contemplatives or brahmans who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves. 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.A person is a composite of four primary elements. At death, the earth (in the body) returns to and merges with the (external) earth-substance. The fire returns to and merges with the external fire-substance. The liquid returns to and merges with the external liquid-substance. The wind returns to and merges with the external wind-substance. The sense-faculties scatter into space. Āsandipañcamā purisā mataṁ ādāya gacchanti.Four men, with the bier as the fifth, carry the corpse. Yāvāḷāhanā padāni paññāyanti.Its eulogies are sounded only as far as the charnel ground. Kāpotakāni aṭṭhīni bhavanti, bhassantā āhutiyo.The bones turn pigeon-colored. The offerings end in ashes. Dattupaññattaṁ yadidaṁ dānaṁ.Generosity is taught by idiots. Tesaṁ tucchaṁ musā vilāpo ye keci atthikavādaṁ vadanti.The words of those who speak of existence after death are false, empty chatter. Bāle ca paṇḍite ca kāyassa bhedā ucchijjanti vinassanti, na honti paraṁ maraṇā’ti.With the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not exist after death.’

Itthaṁ kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi.“Thus, when asked about a fruit of the contemplative life, visible here & now, Ajita Kesakambalin answered with annihilation. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. evameva kho me, bhante, ajito kesakambalo sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno ucchedaṁ byākāsi.In the same way, when asked about a fruit of the contemplative life, visible here & now, Ajita Kesakambalin answered with annihilation. Tassa mayhaṁ, bhante, etadahosi:The thought occurred to me: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.‘How can anyone like me think of disparaging a contemplative or brahman living in his realm?’ So kho ahaṁ, bhante, ajitassa kesakambalassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.Yet I neither delighted in Ajita Kesakambalin’s words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.

3.4. PakudhakaccāyanavādaNon-relatedness

Ekamidāhaṁ, bhante, samayaṁ yena pakudho kaccāyano tenupasaṅkamiṁ; upasaṅkamitvā pakudhena kaccāyanena saddhiṁ sammodiṁ.“Another time I approached Pakudha Kaccāyana and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, pakudhaṁ kaccāyanaṁ etadavocaṁ:After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: ‘yathā nu kho imāni, bho kaccāyana, puthusippāyatanāni …pe…‘Venerable Kaccāna, there are these common craftsmen.… They live off the fruits of their crafts, visible in the here & now.… sakkā nu kho, bho kaccāyana, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here & now?’

Evaṁ vutte, bhante, pakudho kaccāyano maṁ etadavoca:“When this was said, Pakudha Kaccāyana said to me, ‘sattime, mahārāja, kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.‘Great king, there are these seven substances—unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar— Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.
vipariṇamanti → vipariṇāmenti (csp1ed)that do not alter, do not change, do not interfere with one another, are incapable of causing one another pleasure, pain, or both pleasure and pain. Katame satta?Which seven? Pathavikāyo, āpokāyo, tejokāyo, vāyokāyo, sukhe, dukkhe, jīve sattame—The earth-substance, the liquid-substance, the fire-substance, the wind-substance, pleasure, pain, and the soul as the seventh. ime satta kāyā akaṭā akaṭavidhā animmitā animmātā vañjhā kūṭaṭṭhā esikaṭṭhāyiṭṭhitā.These are the seven substances—unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar— Te na iñjanti, na vipariṇamanti, na aññamaññaṁ byābādhenti, nālaṁ aññamaññassa sukhāya vā dukkhāya vā sukhadukkhāya vā.that do not alter, do not change, do not interfere with one another, and are incapable of causing one another pleasure, pain, or both pleasure and pain. Tattha natthi hantā vā ghātetā vā, sotā vā sāvetā vā, viññātā vā viññāpetā vā.“‘And among them there is no killer nor one who causes killing, no hearer nor one who causes hearing, no cognizer nor one who causes cognition. Yopi tiṇhena satthena sīsaṁ chindati, na koci kiñci jīvitā voropeti;
kiñci → kañci (sya-all, km)When one cuts off (another person’s) head, there is no one taking anyone’s life. sattannaṁ tveva kāyānamantarena satthaṁ vivaramanupatatī’ti.
sattannaṁ tveva → sattannaṁyeva (bj, sya-all, km, pts1ed)It is simply between the seven substances that the sword passes.’

Itthaṁ kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi.“Thus, when asked about a fruit of the contemplative life, visible here & now, Pakudha Kaccāyana answered with non-relatedness. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. evameva kho me, bhante, pakudho kaccāyano sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno aññena aññaṁ byākāsi.In the same way, when asked about a fruit of the contemplative life, visible here & now, Pakudha Kaccāyana answered with non-relatedness. Tassa mayhaṁ, bhante, etadahosi:The thought occurred to me: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.‘How can anyone like me think of disparaging a contemplative or brahman living in his realm?’ So kho ahaṁ, bhante, pakudhassa kaccāyanassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ,Yet I neither delighted in Pakudha Kaccāyana’s words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. anabhinanditvā appaṭikkositvā anattamano, anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.

3.5. NigaṇṭhanāṭaputtavādaFourfold Restraint

Ekamidāhaṁ, bhante, samayaṁ yena nigaṇṭho nāṭaputto tenupasaṅkamiṁ; upasaṅkamitvā nigaṇṭhena nāṭaputtena saddhiṁ sammodiṁ.“Another time I approached Nigaṇṭha Nāṭaputta and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, nigaṇṭhaṁ nāṭaputtaṁ etadavocaṁ:After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: ‘yathā nu kho imāni, bho aggivessana, puthusippāyatanāni …pe…‘Venerable Aggivessana, there are these common craftsmen.… They live off the fruits of their crafts, visible in the here & now.… sakkā nu kho, bho aggivessana, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here & now?’

Evaṁ vutte, bhante, nigaṇṭho nāṭaputto maṁ etadavoca:
nigaṇṭho → nigaṇṭho nāṭaputto (sya-all, mr)“When this was said, Nigaṇṭha Nāṭaputta said to me, ‘idha, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti.‘Great king, there is the case where the Nigaṇṭha—the knotless one—is restrained with the fourfold restraint. Kathañca, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti?And how is the Nigaṇṭha restrained with the fourfold restraint? Idha, mahārāja, nigaṇṭho sabbavārivārito ca hoti, sabbavāriyutto ca, sabbavāridhuto ca, sabbavāriphuṭo ca.There is the case where the Nigaṇṭha is obstructed by all waters, conjoined with all waters, cleansed with all waters, suffused with all waters. Evaṁ kho, mahārāja, nigaṇṭho cātuyāmasaṁvarasaṁvuto hoti.This is how the Nigaṇṭha is restrained with the fourfold restraint. Yato kho, mahārāja, nigaṇṭho evaṁ cātuyāmasaṁvarasaṁvuto hoti;When the Nigaṇṭha—a knotless one—is restrained with such a fourfold restraint, ayaṁ vuccati, mahārāja, nigaṇṭho gatatto ca yatatto ca ṭhitatto cā’ti.he is said to be a Knotless One [Nigaṇṭha], a son of Nāṭa [Nāṭaputta], with his self perfected, his self controlled, his self established.’

Itthaṁ kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi.“Thus, when asked about a fruit of the contemplative life, visible here & now, Nigaṇṭha Nāṭaputta answered with fourfold restraint. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: evameva kho me, bhante, nigaṇṭho nāṭaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno cātuyāmasaṁvaraṁ byākāsi.In the same way, when asked about a fruit of the contemplative life, visible here & now, Nigaṇṭha Nāṭaputta answered with fourfold restraint. Tassa mayhaṁ, bhante, etadahosi:The thought occurred to me: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.‘How can anyone like me think of disparaging a contemplative or brahman living in his realm?’ So kho ahaṁ, bhante, nigaṇṭhassa nāṭaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.Yet I neither delighted in Nigaṇṭha Nāṭaputta’s words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.

3.6. SañcayabelaṭṭhaputtavādaEvasion

Ekamidāhaṁ, bhante, samayaṁ yena sañcayo belaṭṭhaputto tenupasaṅkamiṁ; upasaṅkamitvā sañcayena belaṭṭhaputtena saddhiṁ sammodiṁ.“Another time I approached Sañjaya Velaṭṭhaputta and, on arrival, exchanged courteous greetings with him. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁ. Ekamantaṁ nisinno kho ahaṁ, bhante, sañcayaṁ belaṭṭhaputtaṁ etadavocaṁ:After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: ‘yathā nu kho imāni, bho sañcaya, puthusippāyatanāni …pe…‘Venerable Sañjaya, there are these common craftsmen.… They live off the fruits of their crafts, visible in the here & now.… sakkā nu kho, bho sañcaya, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’ti?Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here & now?’

Evaṁ vutte, bhante, sañcayo belaṭṭhaputto maṁ etadavoca:“When this was said, Sañjaya Velaṭṭhaputta said to me, ‘atthi paro lokoti iti ce maṁ pucchasi, atthi paro lokoti iti ce me assa, atthi paro lokoti iti te naṁ byākareyyaṁ.‘If you ask me if there exists another world (after death), if I thought that there exists another world, would I declare that to you? Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no.I don’t think so. I don’t think in that way. I don’t think otherwise. I don’t think not. I don’t think not not. Natthi paro loko …pe…If you asked me if there isn’t another world… atthi ca natthi ca paro loko …pe…both is and isn’t… nevatthi na natthi paro loko …pe…neither is nor isn’t… atthi sattā opapātikā …pe…if there are beings who transmigrate… natthi sattā opapātikā …pe…if there aren’t… atthi ca natthi ca sattā opapātikā …pe…both are and aren’t… nevatthi na natthi sattā opapātikā …pe…neither are nor aren’t… 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…if the Tathāgata exists after death… na hoti tathāgato paraṁ maraṇā …pe…doesn’t… hoti ca na ca hoti tathāgato paraṁ maraṇā …pe…both… 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.neither exists nor exists after death, would I declare that to you? Evantipi me no, tathātipi me no, aññathātipi me no, notipi me no, no notipi me no’ti.I don’t think so. I don’t think in that way. I don’t think otherwise. I don’t think not. I don’t think not not.’

Itthaṁ kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi.“Thus, when asked about a fruit of the contemplative life, visible here & now, Sañjaya Velaṭṭhaputta answered with evasion. Seyyathāpi, bhante, ambaṁ vā puṭṭho labujaṁ byākareyya, labujaṁ vā puṭṭho ambaṁ byākareyya;Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: evameva kho me, bhante, sañcayo belaṭṭhaputto sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākāsi.In the same way, when asked about a fruit of the contemplative life, visible here & now, Sañjaya Velaṭṭhaputta answered with evasion. Tassa mayhaṁ, bhante, etadahosi:The thought occurred to me: ‘ayañca imesaṁ samaṇabrāhmaṇānaṁ sabbabālo sabbamūḷho.‘This—among these contemplatives & brahmans—is the most foolish and confused of all. Kathañhi nāma sandiṭṭhikaṁ sāmaññaphalaṁ puṭṭho samāno vikkhepaṁ byākarissatī’ti.How can he, when asked about a fruit of the contemplative life, visible here & now, answer with evasion?’ S Tassa mayhaṁ, bhante, etadahosi:till the thought occurred to me: ‘kathañhi nāma mādiso samaṇaṁ vā brāhmaṇaṁ vā vijite vasantaṁ apasādetabbaṁ maññeyyā’ti.‘How can anyone like me think of disparaging a contemplative or brahman living in his realm?’ So kho ahaṁ, bhante, sañcayassa belaṭṭhaputtassa bhāsitaṁ neva abhinandiṁ nappaṭikkosiṁ.Yet I neither delighted in Sañjaya Velaṭṭhaputta’s words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Anabhinanditvā appaṭikkositvā anattamano anattamanavācaṁ anicchāretvā tameva vācaṁ anuggaṇhanto anikkujjanto uṭṭhāyāsanā pakkamiṁ.Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.

4. Sāmaññaphala

4.1. PaṭhamasandiṭṭhikasāmaññaphalaThe First Visible Fruit of the Contemplative Life

Sohaṁ, bhante, bhagavantampi pucchāmi:“So, lord, I ask the Blessed One as well: ‘yathā nu kho imāni, bhante, puthusippāyatanāniThere are these common craftsmen: seyyathidaṁ—hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsikaputtāelephant-trainers, horse-trainers, charioteers, archers, standard bearers, camp marshals, supply corps officers, high royal officers, commandos, military heroes, armor-clad warriors, leather-clad warriors, domestic slaves, āḷārikā kappakā nhāpakā sūdā mālakārā rajakā pesakārā naḷakārā kumbhakārā gaṇakā muddikā, yāni vā panaññānipi evaṅgatāni puthusippāyatanāni, te diṭṭheva dhamme sandiṭṭhikaṁ sippaphalaṁ upajīvanti,confectioners, barbers, bath attendants, cooks, garland-makers, laundrymen, weavers, basket-makers, potters, calculators, accountants, and any other craftsmen of a similar sort. They live off the fruits of their crafts, visible in the here & now. te tena attānaṁ sukhenti pīṇenti, mātāpitaro sukhenti pīṇenti, puttadāraṁ sukhenti pīṇenti, mittāmacce sukhenti pīṇenti, samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhapenti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ.They give happiness and pleasure to themselves, to their parents, wives, and children, to their friends and colleagues. They put in place an excellent presentation of offerings to contemplatives & brahmans, leading to heaven, resulting in happiness, conducive to a heavenly rebirth. Sakkā nu kho, bhante, evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun’”ti?Is it possible, lord, to point out a similar fruit of the contemplative life, visible in the here & now?”

“Sakkā, mahārāja.“Yes, it is, great king. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi.But first, with regard to that, I will ask you a counter-question. Answer as you see fit. Taṁ kiṁ maññasi, mahārāja,Suppose there were a man of yours: idha te assa puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako.
mukhullokako → mukhullokiko (sya-all, km, mr)your slave, your workman, rising in the morning before you, going to bed in the evening only after you, doing whatever you order, always acting to please you, speaking politely to you, always watching for the look on your face. Tassa evamassa:The thought would occur to him: ‘acchariyaṁ, vata bho, abbhutaṁ, vata bho, puññānaṁ gati, puññānaṁ vipāko.‘Isn’t it amazing? Isn’t it astounding?—the destination, the results, of meritorious deeds. Ayañhi rājā māgadho ajātasattu vedehiputto manusso; ahampi manusso.For this King Ajātasattu is a human being, and I, too, am a human being, Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe.yet King Ajātasattu enjoys himself supplied and replete with the five strings of sensuality—like a deva, Ahaṁ panamhissa dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako.as it were—while I am his slave, his workman… always watching for the look on his face. So vatassāhaṁ puññāni kareyyaṁ.I, too, should do meritorious deeds. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?’

So aparena samayena kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyya.“So after some time he shaves off his hair & beard, puts on the ochre robes, and goes forth from the household life into homelessness. So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.Having thus gone forth he lives restrained in body, speech, and mind, content with the simplest food and shelter, delighting in solitude. Tañce te purisā evamāroceyyuṁ:Then suppose one of your men were to inform you: ‘yagghe, deva, jāneyyāsi, yo te so puriso dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako;
deva, jāneyyāsi, yo te so puriso → yo te puriso (bj, pts1ed, mr)‘You should know, your majesty, that that man of yours—your slave, your workman… always watching for the look on your face… so, deva, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito.has gone forth from the household life into homelessness… So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.content with the simplest food and shelter, delighting in solitude.’ Api nu tvaṁ evaṁ vadeyyāsi:Would you, thus informed, say, ‘etu me, bho, so puriso, punadeva hotu dāso kammakāro pubbuṭṭhāyī pacchānipātī kiṅkārapaṭissāvī manāpacārī piyavādī mukhullokako’”ti?‘Bring that man back to me. Make him again be my slave, my workman… always watching for the look on my face!’?”

“No hetaṁ, bhante.“Not at all, lord. Atha kho naṁ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṁ saṁvidaheyyāmā”ti.Rather, I am the one who should bow down to him, rise up out of respect for him, invite him to a seat, invite him to accept gifts of robes, almsfood, lodgings, and medicinal requisites for the sick. And I would provide him with righteous safety, defense, and protection.”

“Taṁ kiṁ maññasi, mahārāja,“So what do you think, great king? yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti?With that being the case, is there a visible fruit of the contemplative life, or is there not?”

“Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti.“Yes, lord. With that being the case, there certainly is a visible fruit of the contemplative life.”

“Idaṁ kho te, mahārāja, mayā paṭhamaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.“This, great king, is the first fruit of the contemplative life, visible in the here & now, that I point out to you.”

4.2. DutiyasandiṭṭhikasāmaññaphalaThe Second Visible Fruit of the Contemplative Life

“Sakkā pana, bhante, aññampi evameva diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetun”ti?“But is it possible, lord, to point out yet another fruit of the contemplative life, visible in the here & now?”

“Sakkā, mahārāja.“Yes, it is, great king. Tena hi, mahārāja, taññevettha paṭipucchissāmi. Yathā te khameyya, tathā naṁ byākareyyāsi.But first, with regard to that, I will ask you a counter-question. Answer however you please. Taṁ kiṁ maññasi, mahārāja, idha te assa puriso kassako gahapatiko karakārako rāsivaḍḍhako.Suppose there were a man of yours: a farmer, a householder, a taxpayer swelling the royal treasury. Tassa evamassa:The thought would occur to him: ‘acchariyaṁ vata bho, abbhutaṁ vata bho, puññānaṁ gati, puññānaṁ vipāko.‘Isn’t it amazing? Isn’t it astounding?—the destination, the results, of meritorious deeds! Ayañhi rājā māgadho ajātasattu vedehiputto manusso, ahampi manusso.For this King Ajātasattu is a human being, and I, too, am a human being, Ayañhi rājā māgadho ajātasattu vedehiputto pañcahi kāmaguṇehi samappito samaṅgībhūto paricāreti, devo maññe.yet King Ajātasattu enjoys himself supplied and replete with the five strings of sensuality—like a deva, Ahaṁ panamhissa kassako gahapatiko karakārako rāsivaḍḍhako.as it were—while I am a farmer, a householder, a taxpayer swelling the royal treasury. So vatassāhaṁ puññāni kareyyaṁ.I, too, should do meritorious deeds. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?’

So 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 after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. So evaṁ pabbajito samāno kāyena saṁvuto vihareyya, vācāya saṁvuto vihareyya, manasā saṁvuto vihareyya, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke.Having thus gone forth he lives restrained in body, speech, and mind, content with the simplest food and shelter, delighting in solitude. Tañce te purisā evamāroceyyuṁ:Then suppose one of your men were to inform you: ‘yagghe, deva, jāneyyāsi, yo te so puriso kassako gahapatiko karakārako rāsivaḍḍhako;
deva, jāneyyāsi, yo te so puriso → yo te puriso (bj, pts1ed)‘You should know, your majesty, that that man of yours—the farmer, the householder, the taxpayer swelling the royal treasury… so deva kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajito.has gone forth from the household life into homelessness… So evaṁ pabbajito samāno kāyena saṁvuto viharati, vācāya saṁvuto viharati, manasā saṁvuto viharati, ghāsacchādanaparamatāya santuṭṭho, abhirato paviveke’ti.content with the simplest food & shelter, delighting in solitude.’ Api nu tvaṁ evaṁ vadeyyāsi:Would you, thus informed, say, ‘Bring that man back to me. ‘etu me, bho, so puriso, punadeva hotu kassako gahapatiko karakārako rāsivaḍḍhako’”ti?Make him again be a farmer, a householder, a taxpayer swelling the royal treasury!’?”

“No hetaṁ, bhante.“Not at all, lord. Atha kho naṁ mayameva abhivādeyyāmapi, paccuṭṭheyyāmapi, āsanenapi nimanteyyāma, abhinimanteyyāmapi naṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārehi, dhammikampissa rakkhāvaraṇaguttiṁ saṁvidaheyyāmā”ti.Rather, I am the one who should bow down to him, rise up out of respect for him, invite him to a seat, invite him to accept gifts of robes, almsfood, lodgings, & medicinal requisites for the sick. And I would provide him with righteous safety, defense, and protection.”

“Taṁ kiṁ maññasi, mahārāja?“So what do you think, great king? Yadi evaṁ sante hoti vā sandiṭṭhikaṁ sāmaññaphalaṁ no vā”ti?With that being the case, is there a visible fruit of the contemplative life, or is there not?”

“Addhā kho, bhante, evaṁ sante hoti sandiṭṭhikaṁ sāmaññaphalan”ti.“Yes, lord. With that being the case, there certainly is a visible fruit of the contemplative life.”

“Idaṁ kho te, mahārāja, mayā dutiyaṁ diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññattan”ti.“This, great king, is the second fruit of the contemplative life, visible in the here & now, that I point out to you.”

4.3. PaṇītatarasāmaññaphalaHigher Fruits of the Contemplative Life

“Sakkā pana, bhante, aññampi diṭṭheva dhamme sandiṭṭhikaṁ sāmaññaphalaṁ paññapetuṁ imehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañcā”ti?“But is it possible, lord, to point out yet another fruit of the contemplative life, visible in the here & now?”

“Sakkā, mahārāja.“Yes, it is, great king. Tena hi, mahārāja, suṇohi, sādhukaṁ manasi karohi, bhāsissāmī”ti.Listen and pay close attention. I will speak.

“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.“There is the case, great king, where a Tathāgata appears in the world, worthy & rightly self-awakened. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.He proclaims the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.He teaches the Dhamma admirable in its beginning, admirable in its middle, admirable in its end.

Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto.“A householder or householder’s son, So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati.hearing the Dhamma, gains conviction in the Tathāgata So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati:and reflects: ‘sambādho gharāvāso rajopatho, abbhokāso pabbajjā.‘Household life is confining, a dusty path. Life gone forth is the open air. Nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.It isn’t easy, living at home, to practice the holy life totally perfect, totally pure, a polished shell. Yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti.What if I, having shaved off my hair & beard and putting on the ochre robe, were to go forth from the household life into homelessness?’

So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya mahantaṁ vā bhogakkhandhaṁ pahāya appaṁ vā ñātiparivaṭṭaṁ pahāya mahantaṁ vā ñātiparivaṭṭaṁ pahāya kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.“So after some time he abandons his mass of wealth, large or small; leaves his circle of relatives, large or small; shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

So evaṁ pabbajito samāno pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno, aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu, kāyakammavacīkammena samannāgato kusalena, parisuddhājīvo sīlasampanno, indriyesu guttadvāro, satisampajaññena samannāgato, santuṭṭho.
sīlasampanno, indriyesu guttadvāro → bhojane mattaññū (bj, mr)“When he has thus gone forth, he lives restrained by the rules of the monastic code, seeing danger in the slightest faults. Consummate in his virtue, he guards the doors of his senses, is possessed of mindfulness and alertness, and is content.

4.3.1. Sīla

4.3.1.1. CūḷasīlaThe Lesser Section on Virtue

Kathañca, mahārāja, bhikkhu sīlasampanno hoti?“And how is a monk consummate in virtue? Idha, mahārāja, bhikkhu pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti. Nihitadaṇḍo nihitasattho lajjī dayāpanno sabbapāṇabhūtahitānukampī viharati.Abandoning the taking of life, he abstains from the taking of life. He dwells with his rod laid down, his knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Idampissa hoti sīlasmiṁ.This is part of his virtue.

Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati.“Abandoning the taking of what is not given, he abstains from taking what is not given. He takes only what is given, accepts only what is given, lives not by stealth but by means of a self that has become pure. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato methunā gāmadhammā.“Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager’s way. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa.“Abandoning false speech, he abstains from false speech. He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

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.
Pisuṇaṁ vācaṁ → pisuṇāvācaṁ (pts1ed) | samaggarato → samaggarāmo (bj) | anuppadātā → anuppādātā (pts1ed)“Abandoning divisive speech he abstains from divisive speech. What he has heard here he does not tell there to break those people apart from these people here. What he has heard there he does not tell here to break these people apart from those people there. Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti.
Pharusaṁ vācaṁ → pharusāvācaṁ (pts1ed) | tathārūpiṁ → evarūpiṁ (si)“Abandoning abusive speech, he abstains from abusive speech. He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.“Abandoning idle chatter, he abstains from idle chatter. He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, & the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Bījagāmabhūtagāmasamārambhā paṭivirato hoti …pe…“He abstains from damaging seed & plant life. ekabhattiko hoti rattūparato virato vikālabhojanā.“He eats only once a day, refraining from the evening meal and from food at the wrong time of day. Naccagītavāditavisūkadassanā paṭivirato hoti.“He abstains from dancing, singing, instrumental music, and from watching shows. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti.“He abstains from wearing garlands and from beautifying himself with scents & cosmetics. Uccāsayanamahāsayanā paṭivirato hoti.“He abstains from high and luxurious beds & seats. Jātarūparajatapaṭiggahaṇā paṭivirato hoti.“He abstains from accepting gold & money. Āmakadhaññapaṭiggahaṇā paṭivirato hoti.“He abstains from accepting uncooked grain… Āmakamaṁsapaṭiggahaṇā paṭivirato hoti.raw meat… Itthikumārikapaṭiggahaṇā paṭivirato hoti.women & girls… Dāsidāsapaṭiggahaṇā paṭivirato hoti.male & female slaves… Ajeḷakapaṭiggahaṇā paṭivirato hoti.goats & sheep… Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti.fowl & pigs… Hatthigavassavaḷavapaṭiggahaṇā paṭivirato hoti.elephants, cattle, steeds, & mares… Khettavatthupaṭiggahaṇā paṭivirato hoti.fields & property. Dūteyyapahiṇagamanānuyogā paṭivirato hoti.“He abstains from running messages… Kayavikkayā paṭivirato hoti.from buying & selling… Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti.from dealing with false scales, false metals, & false measures… Ukkoṭanavañcananikatisāciyogā paṭivirato hoti.from bribery, deception, & fraud. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.“He abstains from mutilating, executing, imprisoning, highway robbery, plunder, & violence. Idampissa hoti sīlasmiṁ.“This, too, is part of his virtue.

Cūḷasīlaṁ niṭṭhitaṁ.

4.3.1.2. MajjhimasīlaThe Intermediate Section on Virtue

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ bījagāmabhūtagāmasamārambhaṁ anuyuttā viharanti.“Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to damaging seed and plant life Seyyathidaṁ—mūlabījaṁ khandhabījaṁ phaḷubījaṁ aggabījaṁ bījabījameva pañcamaṁ, iti evarūpā bījagāmabhūtagāmasamārambhā paṭivirato hoti.such as these—plants propagated from roots, stems, joints, buddings, and seeds—he abstains from damaging seed and plant life such as these. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ sannidhikāraparibhogaṁ anuyuttā viharanti.“Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to consuming stored-up goods Seyyathidaṁ—annasannidhiṁ pānasannidhiṁ vatthasannidhiṁ yānasannidhiṁ sayanasannidhiṁ gandhasannidhiṁ āmisasannidhiṁ,such as these—stored-up food, stored-up drinks, stored-up clothing, stored-up vehicles, stored-up bedding, stored-up scents, and stored-up meat— iti vā iti evarūpā sannidhikāraparibhogā paṭivirato hoti.he abstains from consuming stored-up goods such as these. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ visūkadassanaṁ anuyuttā viharanti.“Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to watching shows 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 anīkadassanaṁsuch as these—dancing, singing, instrumental music, plays, ballad recitations, hand-clapping, cymbals and drums, magic-lantern scenes, acrobatic and conjuring tricks, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, cock fights, quail fights; fighting with staves, boxing, wrestling, war-games, roll calls, battle arrays, and regimental reviews— iti vā iti evarūpā visūkadassanā paṭivirato hoti.he abstains from watching shows such as these. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ jūtappamādaṭṭhānānuyogaṁ anuyuttā viharanti.“Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to heedless and idle games Seyyathidaṁ—aṭṭhapadaṁ dasapadaṁ ākāsaṁ parihārapathaṁ santikaṁ khalikaṁ ghaṭikaṁ salākahatthaṁ akkhaṁ paṅgacīraṁ vaṅkakaṁ mokkhacikaṁ ciṅgulikaṁ pattāḷhakaṁ rathakaṁ dhanukaṁ akkharikaṁ manesikaṁ yathāvajjaṁsuch as these—eight-row chess, ten-row chess, chess in the air, hopscotch, spillikins, dice, stick games, hand-pictures, ball-games, blowing through toy pipes, playing with toy plows, turning somersaults, playing with toy windmills, toy measures, toy chariots, toy bows, guessing letters drawn in the air, guessing thoughts, mimicking deformities— iti vā iti evarūpā jūtappamādaṭṭhānānuyogā paṭivirato hoti.he abstains from heedless and idle games such as these. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ uccāsayanamahāsayanaṁ anuyuttā viharanti.“Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to high and luxurious furnishings Seyyathidaṁ—āsandiṁ pallaṅkaṁ gonakaṁ cittakaṁ paṭikaṁ paṭalikaṁ tūlikaṁ vikatikaṁ uddalomiṁ ekantalomiṁ kaṭṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kadalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁsuch as these—over-sized couches, couches adorned with carved animals, long-haired coverlets, multi-colored patchwork coverlets, white woolen coverlets, woolen coverlets embroidered with flowers or animal figures, stuffed quilts, coverlets with fringe, silk coverlets embroidered with gems; large woolen carpets; elephant, horse, and chariot rugs, antelope-hide rugs, deer-hide rugs; couches with canopies, couches with red cushions for the head and feet— iti vā iti evarūpā uccāsayanamahāsayanā paṭivirato hoti.he abstains from using high and luxurious furnishings such as these. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ maṇḍanavibhūsanaṭṭhānānuyogaṁ anuyuttā viharanti.“Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to scents, cosmetics, and means of beautification Seyyathidaṁ—ucchādanaṁ parimaddanaṁ nhāpanaṁ sambāhanaṁ ādāsaṁ añjanaṁ mālāgandhavilepanaṁ mukhacuṇṇaṁ mukhalepanaṁ hatthabandhaṁ sikhābandhaṁ daṇḍaṁ nāḷikaṁ asiṁ chattaṁ citrupāhanaṁ uṇhīsaṁ maṇiṁ vālabījaniṁ odātāni vatthāni dīghadasāni
nāḷikaṁ asiṁ → khaggaṁ (bj, pts1ed); asiṁ khaggaṁ (sya-all, km); khaggaṁ asiṁ (mr)such as these—rubbing powders into the body, massaging with oils, bathing in perfumed water, kneading the limbs, using mirrors, ointments, garlands, scents, creams, face-powders, mascara, bracelets, head-bands, decorated walking sticks, ornamented water-bottles, swords, fancy sunshades, decorated sandals, turbans, gems, yak-tail whisks, long-fringed white robes— iti vā iti evarūpā maṇḍanavibhūsanaṭṭhānānuyogā paṭivirato hoti.he abstains from using scents, cosmetics, and means of beautification such as these. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ tiracchānakathaṁ anuyuttā viharanti.“Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to talking about lowly topics 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
janapadakathaṁ itthikathaṁ → itthikathaṁ purisakathaṁ (bj, cck, sya1ed, pts1ed); itthīkathaṁ purisakathaṁ (sya2ed); itthikathaṁ purisakathaṁ kumārakathaṁ kumārikathaṁ (mr)such as these—talking about kings, robbers, ministers of state; armies, alarms, and battles; food and drink; clothing, furniture, garlands, and scents; relatives; vehicles; villages, towns, cities, the countryside; women and heroes; the gossip of the street and the well; tales of the dead; tales of diversity [philosophical discussions of the past and future], the creation of the world and of the sea, and talk of whether things exist or not— iti vā iti evarūpāya tiracchānakathāya paṭivirato hoti.he abstains from talking about lowly topics such as these. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ viggāhikakathaṁ anuyuttā viharanti.“Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to debates 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 pahosītisuch as these—‘You understand this doctrine and discipline? I’m the one who understands this doctrine and discipline. How could you understand this doctrine and discipline? You’re practicing wrongly. I’m practicing rightly. I’m being consistent. You’re not. What should be said first you said last. What should be said last you said first. What you took so long to think out has been refuted. Your doctrine has been overthrown. You’re defeated. Go and try to salvage your doctrine; extricate yourself if you can!’— iti vā iti evarūpāya viggāhikakathāya paṭivirato hoti.he abstains from debates such as these. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpaṁ dūteyyapahiṇagamanānuyogaṁ anuyuttā viharanti.“Whereas some contemplatives & brahmans, living off food given in faith, remain addicted to running messages & errands for people Seyyathidaṁ—raññaṁ, rājamahāmattānaṁ, khattiyānaṁ, brāhmaṇānaṁ, gahapatikānaṁ, kumārānaṁ—idha gaccha, amutrāgaccha, idaṁ hara, amutra idaṁ āharā’tisuch as these—kings, ministers of state, noble warriors, brahmans, householders, or youths (who say), ‘Go here, go there, take this there, fetch that here’— iti vā iti evarūpā dūteyyapahiṇagamanānuyogā paṭivirato hoti.he abstains from running messages & errands for people such as these. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

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.“Whereas some contemplatives & brahmans, living off food given in faith, engage in scheming, persuading, hinting, belittling, & pursuing gain with gain, he abstains from forms of scheming & persuading [improper ways of trying to gain material support from donors] such as these. Idampissa hoti sīlasmiṁ.This, too, is part of his virtue.

Majjhimasīlaṁ niṭṭhitaṁ.

4.3.1.3. MahāsīlaThe Great Section on Virtue

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.“Whereas some contemplatives & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts 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 migacakkaṁas: reading marks on the limbs [e.g., palmistry]; reading omens & signs; interpreting celestial events [falling stars, comets]; interpreting dreams; reading features of the body [e.g., phrenology]; reading marks on cloth gnawed by mice; offering fire oblations, oblations from a ladle, oblations of husks, rice powder, rice grains, ghee, & oil; offering oblations from the mouth; offering blood-sacrifices; making predictions based on the fingertips; geomancy; making predictions for state officials; laying demons in a cemetery; placing spells on spirits; earth-skills [divining water and gems?]; snake-skills, poison-skills, scorpion-skills, rat-skills, bird-skills, crow-skills; predicting life spans; giving protective charms; casting horoscopes— iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.he abstains from wrong livelihood, from “animal” arts such as these. Idampissa hoti sīlasmiṁ.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.“Whereas some contemplatives & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts 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 bhavissatias (forecasting): there will be a lunar eclipse; there will be a solar eclipse; there will be an occultation of [a conjunction of the moon or a planet with] an asterism; the sun & moon will be favorable; the sun & moon will be unfavorable; the asterisms will be favorable; the asterisms will be unfavorable; there will be a meteor shower; there will be a flickering light on the horizon [an aurora?]; there will be an earthquake; there will be thunder coming from dry clouds; there will be a rising, a setting, a darkening, a brightening of the sun, moon, & asterisms; such will be the result of the lunar eclipse… the rising, setting, darkening, brightening of the sun, moon, & asterisms— iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.he abstains from wrong livelihood, from “animal” arts such as these. Idampissa hoti sīlasmiṁ.

Yathā vā paneke bhonto samaṇabrāhmaṇā saddhādeyyāni bhojanāni bhuñjitvā te evarūpāya tiracchānavijjāya micchājīvena jīvitaṁ kappenti.“Whereas some contemplatives & brahmans, living off food given in faith, maintain themselves by wrong livelihood, by such “animal” arts Seyyathidaṁ—āvāhanaṁ vivāhanaṁ saṁvaraṇaṁ vivaraṇaṁ saṅkiraṇaṁ vikiraṇaṁ subhagakaraṇaṁ dubbhagakaraṇaṁ viruddhagabbhakaraṇaṁ jivhānibandhanaṁ hanusaṁhananaṁ hatthābhijappanaṁ hanujappanaṁ kaṇṇajappanaṁ ādāsapañhaṁ kumārikapañhaṁ devapañhaṁ ādiccupaṭṭhānaṁ mahatupaṭṭhānaṁ abbhujjalanaṁ sirivhāyanaṁas: calculating auspicious dates for marriages—both those in which the bride is brought home and those in which she is sent out; calculating auspicious dates for betrothals and divorces; for collecting debts or making investments and loans; reciting charms to make people attractive or unattractive; curing women who have undergone miscarriages or abortions; reciting spells to bind a man’s tongue, to paralyze his jaws, to make him lose control over his hands, or to bring on deafness; getting oracular answers to questions addressed to a spirit in a mirror, in a young girl, or to a spirit medium; worshipping the sun, worshipping the Great Brahmā, bringing forth flames from the mouth, invoking the goddess of luck— iti vā iti evarūpāya tiracchānavijjāya micchājīvā paṭivirato hoti.he abstains from wrong livelihood, from “animal” arts such as these. Idampissa hoti sīlasmiṁ.

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.

Mahāsīlaṁ niṭṭhitaṁ.

4.3.2. Samādhi

4.3.2.1. IndriyasaṁvaraSense Restraint

Kathañca, mahārāja, bhikkhu indriyesu guttadvāro hoti?“And how does a monk guard the doors of his senses? Idha, mahārāja, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī.On seeing a form with the eye, he does not grasp at any theme or details by which— Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati.if he were to dwell without restraint over the faculty of the eye—evil, unskillful qualities such as greed or distress might assail him. Sotena saddaṁ sutvā …pe…On hearing a sound with the ear.… ghānena gandhaṁ ghāyitvā …pe…On smelling an aroma with the nose.… jivhāya rasaṁ sāyitvā …pe…On tasting a flavor with the tongue.… kāyena phoṭṭhabbaṁ phusitvā …pe…On touching a tactile sensation with the body.… manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.On cognizing an idea with the intellect, he does not grasp at any theme or details by which— Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhā domanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati.if he were to dwell without restraint over the faculty of the intellect—evil, unskillful qualities such as greed or distress might assail him. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.Endowed with this noble restraint over the sense faculties, he is inwardly sensitive to the pleasure of being blameless. Evaṁ kho, mahārāja, bhikkhu indriyesu guttadvāro hoti.This is how a monk guards the doors of his senses.

4.3.2.2. SatisampajaññaMindfulness & Alertness

Kathañca, mahārāja, bhikkhu satisampajaññena samannāgato hoti?“And how is a monk possessed of mindfulness & alertness? 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.When going forward & returning, he makes himself alert. When looking toward & looking away.… when bending & extending his limbs.… when carrying his outer cloak, his upper robe, & his bowl.… when eating, drinking, chewing, & tasting.… when urinating & defecating.… when walking, standing, sitting, falling asleep, waking up, talking, & remaining silent, he makes himself alert. Evaṁ kho, mahārāja, bhikkhu satisampajaññena samannāgato hoti.This is how a monk is possessed of mindfulness & alertness.

4.3.2.3. SantosaContentedness

Kathañca, mahārāja, bhikkhu santuṭṭho hoti?“And how is a monk content? Idha, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena, kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. Seyyathāpi, mahārāja, pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti;Just as a bird, wherever it goes, flies with its wings as its only burden; evameva kho, mahārāja, bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati.so too is he content with a set of robes to provide for his body and alms food to provide for his hunger. Wherever he goes, he takes only his barest necessities along. Evaṁ kho, mahārāja, bhikkhu santuṭṭho hoti.This is how a monk is content.

4.3.2.4. NīvaraṇappahānaAbandoning the Hindrances

So iminā ca ariyena sīlakkhandhena samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato,“Endowed with this noble aggregate of virtue, this noble restraint over the sense faculties, this noble mindfulness and alertness, and this noble contentment, vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanapatthaṁ abbhokāsaṁ palālapuñjaṁ.he seeks out a secluded dwelling: a wilderness, the shade of a tree, a mountain, a glen, a hillside cave, a charnel ground, a forest grove, the open air, a heap of straw. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.After his meal, returning from his alms round, he sits down, crosses his legs, holds his body erect, and brings mindfulness to the fore.

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti.“Abandoning covetousness with regard to the world, he dwells with an awareness devoid of covetousness. He cleanses his mind of covetousness. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti.Abandoning ill will & anger, he dwells with an awareness devoid of ill will, sympathetic with the welfare of all living beings. He cleanses his mind of ill will & anger. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī, sato sampajāno, thinamiddhā cittaṁ parisodheti.Abandoning sloth & drowsiness, he dwells with an awareness devoid of sloth & drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth & drowsiness. Uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti.Abandoning restlessness & anxiety, he dwells undisturbed, his mind inwardly stilled. He cleanses his mind of restlessness & anxiety. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.Abandoning uncertainty, he dwells having crossed over uncertainty, with no perplexity with regard to skillful qualities. He cleanses his mind of uncertainty.

Seyyathāpi, mahārāja, puriso iṇaṁ ādāya kammante payojeyya.“Suppose that a man, taking a loan, invests it in his business affairs. Tassa te kammantā samijjheyyuṁ.His business affairs succeed. So yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya.
byantiṁ kareyya → byantīkareyya (bj, sya-all, km); vyantikareyya (pts1ed)He repays his old debts and there is extra left over for maintaining his wife. Tassa evamassa:The thought would occur to him, ‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ.‘Before, taking a loan, I invested it in my business affairs. Tassa me te kammantā samijjhiṁsu.Now my business affairs have succeeded. Sohaṁ yāni ca porāṇāni iṇamūlāni, tāni ca byantiṁ akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti.I have repaid my old debts and there is extra left over for maintaining my wife.’ So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.Because of that he would experience joy and happiness.

Seyyathāpi, mahārāja, puriso ābādhiko assa dukkhito bāḷhagilāno; bhattañcassa nacchādeyya, na cassa kāye balamattā.“Now suppose that a man falls sick—in pain and seriously ill. He does not enjoy his meals, and there is no strength in his body. So aparena samayena tamhā ābādhā mucceyya; bhattaṁ cassa chādeyya, siyā cassa kāye balamattā.As time passes, he eventually recovers from that sickness. He enjoys his meals and there is strength in his body. Tassa evamassa:The thought would occur to him, ‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno;‘Before, I was sick.… bhattañca me nacchādesi, na ca me āsi kāye balamattā.
na ca me → nacassa me (bj, mr) Somhi etarahi tamhā ābādhā mutto;Now I am recovered from that sickness. bhattañca me chādeti, atthi ca me kāye balamattā’ti.I enjoy my meals and there is strength in my body.’ So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.Because of that he would experience joy and happiness.

Seyyathāpi, mahārāja, puriso bandhanāgāre baddho assa.“Now suppose that a man is bound in prison. So aparena samayena tamhā bandhanāgārā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo.
abbhayena → abbayena (bj, mr); avyayena (pts1ed)As time passes, he eventually is released from that bondage, safe and sound, with no loss of property. Tassa evamassa:The thought would occur to him, ‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanāgārā mutto sotthinā abbhayena.‘Before, I was bound in prison. Natthi ca me kiñci bhogānaṁ vayo’ti.Now I am released from that bondage, safe and sound, with no loss of my property.’ So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.Because of that he would experience joy and happiness.

Seyyathāpi, mahārāja, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo.“Now suppose that a man is a slave, subject to others, not subject to himself, unable to go where he likes. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo.As time passes, he eventually is released from that slavery, subject to himself, not subject to others, freed, able to go where he likes. Tassa evamassa:The thought would occur to him, ‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo.‘Before, I was a slave.… Somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti.Now I am released from that slavery, subject to myself, not subject to others, freed, able to go where I like.’ So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.Because of that he would experience joy and happiness.

Seyyathāpi, mahārāja, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya dubbhikkhaṁ sappaṭibhayaṁ.“Now suppose that a man, carrying money and goods, is traveling by a road through desolate country. So aparena samayena taṁ kantāraṁ nitthareyya sotthinā, gāmantaṁ anupāpuṇeyya khemaṁ appaṭibhayaṁ.As time passes, he eventually emerges from that desolate country, safe and sound, with no loss of property. Tassa evamassa:The thought would occur to him, ‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ dubbhikkhaṁ sappaṭibhayaṁ.‘Before, carrying money and goods, I was traveling by a road through desolate country. Somhi etarahi taṁ kantāraṁ nitthiṇṇo sotthinā, gāmantaṁ anuppatto khemaṁ appaṭibhayan’ti.Now I have emerged from that desolate country, safe and sound, with no loss of my property.’ So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ.Because of that he would experience joy and happiness.

Evameva kho, mahārāja, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, evaṁ ime pañca nīvaraṇe appahīne attani samanupassati.“In the same way, when these five hindrances are not abandoned in himself, the monk regards it as a debt, a sickness, a prison, slavery, a road through desolate country.

Seyyathāpi, mahārāja, yathā āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ;But when these five hindrances are abandoned in himself, he regards it as unindebtedness, good health, release from prison, freedom, a place of security. 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.When he sees that they have been abandoned within him, gladness is born. In one who is gladdened, rapture is born. Enraptured at heart, his body grows calm. His body calm, he is sensitive to pleasure. Feeling pleasure, his mind becomes concentrated.

4.3.2.5. PaṭhamajhānaThe Four Jhānas

So vivicceva kāmehi, vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati.“Quite secluded from sensuality, secluded from unskillful qualities, he enters and remains in the first jhāna: rapture & pleasure born of seclusion, accompanied by directed thought and evaluation. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.He permeates and pervades, suffuses and fills this very body with the rapture & pleasure born of seclusion.

Seyyathāpi, mahārāja, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya, sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā phuṭā snehena, na ca paggharaṇī;Just as if a dexterous bathman or bathman’s apprentice would pour bath powder into a brass basin and knead it together, sprinkling it again and again with water, so that his ball of bath powder—saturated, moisture-laden, permeated within and without—would nevertheless not drip; evameva kho, mahārāja, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.even so, the monk permeates…this very body with the rapture & pleasure born of seclusion. There is nothing of his entire body unpervaded by rapture & pleasure born of seclusion. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.This is a fruit of the contemplative life, visible here & now, more excellent than the previous ones and more sublime.

4.3.2.6. Dutiyajhāna

Puna caparaṁ, mahārāja, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.“Then, with the stilling of directed thoughts & evaluations, he enters and remains in the second jhāna: rapture & pleasure born of concentration, unification of awareness free from directed thought & evaluation—internal assurance. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.He permeates and pervades, suffuses and fills this very body with the rapture & pleasure born of concentration.

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.
ubbhidodako → ubbhitodako (sya-all, km, mr)Just like a lake with spring-water welling up from within, having no inflow from the east, west, north, or south, and with the skies supplying abundant showers time and again, Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa.so that the cool fount of water welling up from within the lake would permeate and pervade, suffuse and fill it with cool waters, there being no part of the lake unpervaded by the cool waters;

Evameva kho, mahārāja, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti.even so, the monk permeates… this very body with the rapture & pleasure born of concentration. There is nothing of his entire body unpervaded by rapture & pleasure born of concentration. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.This, too, is a fruit of the contemplative life, visible here & now, more excellent than the previous ones and more sublime.

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.“And then, with the fading of rapture, he remains equanimous, mindful, & alert, and senses pleasure with the body. So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.He enters and remains in the third jhāna, of which the noble ones declare, ‘Equanimous & mindful, he has a pleasant abiding.’ He permeates and pervades, suffuses and fills this very body with the pleasure divested of rapture.

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;
paripphuṭāni → paripphaṭāni (sya-all); paripphuṭṭhāni (pts1ed) | nāssa → nassā (bj) | parisannāni → abhisannāni (sya1ed, sya2ed); abhisandāni parisandāni (mr)Just as in a lotus pond, some of the lotuses, born and growing in the water, stay immersed in the water and flourish without standing up out of the water, so that they are permeated and pervaded, suffused and filled with cool water from their roots to their tips, and nothing of those lotuses would be unpervaded with cool water; evameva kho, mahārāja, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.even so, the monk permeates… this very body with the pleasure divested of rapture. There is nothing of his entire body unpervaded with pleasure divested of rapture. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.This, too, is a fruit of the contemplative life, visible here & now, more excellent than the previous ones and more sublime.

4.3.2.8. Catutthajhāna

Puna caparaṁ, mahārāja, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.“And then, with the abandoning of pleasure & pain—as with the earlier disappearance of elation & distress—he enters and remains in the fourth jhāna: purity of equanimity & mindfulness, neither pleasure nor pain. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.He sits, permeating the body with a pure, bright awareness.

Seyyathāpi, mahārāja, puriso odātena vatthena sasīsaṁ pārupitvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa;Just as if a man were sitting covered from head to foot with a white cloth so that there would be no part of his body to which the white cloth did not extend; evameva kho, mahārāja, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.even so, the monk sits, permeating the body with a pure, bright awareness. There is nothing of his entire body unpervaded by pure, bright awareness. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.This, too, great king, is a fruit of the contemplative life, visible here & now, more excellent than the previous ones and more sublime.

4.3.3. Aṭṭhañāṇa

4.3.3.1. VipassanāñāṇaInsight Knowledge

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.
So → puna caparaṁ mahārāja bhikkhu so (bj, mr)“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge and vision. So evaṁ pajānāti:He discerns: ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;‘This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.And this consciousness of mine is supported here and bound up here.’

Seyyathāpi, mahārāja, maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno.Just as if there were a beautiful beryl gem of the purest water—eight faceted, well polished, clear, limpid, consummate in all its aspects, Tatrāssa suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā.
pītaṁ vā lohitaṁ vā → pītakaṁ vā lohitakaṁ vā (mr)and going through the middle of it was a blue, yellow, red, white, or brown thread— Tamenaṁ cakkhumā puriso hatthe karitvā paccavekkheyya:and a man with good eyesight, taking it in his hand, were to reflect on it thus: ‘ayaṁ kho maṇi veḷuriyo subho jātimā aṭṭhaṁso suparikammakato accho vippasanno anāvilo sabbākārasampanno;‘This is a beautiful beryl gem of the purest water, eight faceted, well polished, clear, limpid, consummate in all its aspects. tatridaṁ suttaṁ āvutaṁ nīlaṁ vā pītaṁ vā lohitaṁ vā odātaṁ vā paṇḍusuttaṁ vā’ti.And this, going through the middle of it, is a blue, yellow, red, white, or brown thread.’

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte ñāṇadassanāya cittaṁ abhinīharati abhininnāmeti.In the same way—with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability—the monk directs and inclines it to knowledge and vision. So evaṁ pajānāti:He discerns: ‘ayaṁ kho me kāyo rūpī cātumahābhūtiko mātāpettikasambhavo odanakummāsūpacayo aniccucchādanaparimaddanabhedanaviddhaṁsanadhammo;‘This body of mine is endowed with form, composed of the four primary elements, born from mother and father, nourished with rice and porridge, subject to inconstancy, rubbing, pressing, dissolution, and dispersion. idañca pana me viññāṇaṁ ettha sitaṁ ettha paṭibaddhan’ti.And this consciousness of mine is supported here and bound up here.’ Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.This, too, great king, is a fruit of the contemplative life, visible here & now, more excellent than the previous ones and more sublime.

4.3.3.2. ManomayiddhiñāṇaThe Mind-made Body

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to creating a mind-made body. So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties.

Seyyathāpi, mahārāja, puriso muñjamhā īsikaṁ pavāheyya.
īsikaṁ → isikaṁ (bj, sya-all); isīkaṁ (pts1ed) | Seyyathā → seyyathāpi (bj, pts1ed) | pavāheyya → pabbāheyya (sya-all, mr)Just as if a man were to draw a reed from its sheath. Tassa evamassa:The thought would occur to him: ‘ayaṁ muñjo, ayaṁ īsikā, añño muñjo, aññā īsikā, muñjamhā tveva īsikā pavāḷhā’ti.
pavāḷhā’ti → pavālhāti (bj); pabbāḷhāti (cck, sya1ed, mr); pabāḷhāti (sya2ed)‘This is the sheath, this is the reed. The sheath is one thing, the reed another, but the reed has been drawn out from the sheath.’ Seyyathā vā pana, mahārāja, puriso asiṁ kosiyā pavāheyya.Or as if a man were to draw a sword from its scabbard. Tassa evamassa:The thought would occur to him: ‘ayaṁ asi, ayaṁ kosi, añño asi, aññā kosi, kosiyā tveva asi pavāḷho’ti.‘This is the sword, this is the scabbard. The sword is one thing, the scabbard another, but the sword has been drawn out from the scabbard.’ Seyyathā vā pana, mahārāja, puriso ahiṁ karaṇḍā uddhareyya.Or as if a man were to pull a snake out from its slough. Tassa evamassa:The thought would occur to him: ‘ayaṁ ahi, ayaṁ karaṇḍo. Añño ahi, añño karaṇḍo, karaṇḍā tveva ahi ubbhato’ti.
ubbhato’ti → uddharito (sya-all, km)‘This is the snake, this is the slough. The snake is one thing, the slough another, but the snake has been pulled out from the slough.’

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte manomayaṁ kāyaṁ abhinimmānāya cittaṁ abhinīharati abhininnāmeti.In the same way—with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to creating a mind-made body. So imamhā kāyā aññaṁ kāyaṁ abhinimmināti rūpiṁ manomayaṁ sabbaṅgapaccaṅgiṁ ahīnindriyaṁ.From this body he creates another body, endowed with form, made of the mind, complete in all its parts, not inferior in its faculties. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.This, too, great king, is a fruit of the contemplative life, visible here & now, more excellent than the previous ones and more sublime.

4.3.3.3. IddhividhañāṇaSupranormal Powers

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti.“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the modes of supranormal powers. 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.
abhijjamāne → abhijjamāno (pts1ed, mr)He wields manifold supranormal powers. Having been one he becomes many; having been many he becomes one. He appears. He vanishes. He goes unimpeded through walls, ramparts, and mountains as if through space. He dives in and out of the earth as if it were water. He walks on water without sinking as if it were dry land. Sitting cross-legged he flies through the air like a winged bird. With his hand he touches and strokes even the sun and moon, so mighty and powerful. He exercises influence with his body even as far as the Brahmā worlds.

Seyyathāpi, mahārāja, dakkho kumbhakāro vā kumbhakārantevāsī vā suparikammakatāya mattikāya yaṁ yadeva bhājanavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.Just as a dexterous potter or his assistant could craft from well-prepared clay whatever kind of pottery vessel he likes, Seyyathā vā pana, mahārāja, dakkho dantakāro vā dantakārantevāsī vā suparikammakatasmiṁ dantasmiṁ yaṁ yadeva dantavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.or as a dexterous ivory-carver or his assistant could craft from well-prepared ivory any kind of ivory-work he likes, Seyyathā vā pana, mahārāja, dakkho suvaṇṇakāro vā suvaṇṇakārantevāsī vā suparikammakatasmiṁ suvaṇṇasmiṁ yaṁ yadeva suvaṇṇavikatiṁ ākaṅkheyya, taṁ tadeva kareyya abhinipphādeyya.or as a dexterous goldsmith or his assistant could craft from well-prepared gold any kind of gold article he likes;

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte iddhividhāya cittaṁ abhinīharati abhininnāmeti.in the same way—with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability—the monk directs and inclines it to the modes of supranormal powers.… 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.He exercises influence with his body even as far as the Brahmā worlds. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.This, too, great king, is a fruit of the contemplative life, visible here & now, more excellent than the previous ones and more sublime.

4.3.3.4. DibbasotañāṇaClairaudience

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti.“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to the divine ear-element. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.He hears—by means of the divine ear-element, purified and surpassing the human—both kinds of sounds: divine and human, whether near or far.

Seyyathāpi, mahārāja, puriso addhānamaggappaṭipanno. So suṇeyya bherisaddampi mudiṅgasaddampi saṅkhapaṇavadindimasaddampi. Tassa evamassa: ‘bherisaddo’ itipi, ‘mudiṅgasaddo’ itipi, ‘saṅkhapaṇavadindimasaddo’ itipi.Just as if a man traveling along a highway were to hear the sounds of kettledrums, small drums, conchs, cymbals, and tom-toms. He would know, ‘That is the sound of kettledrums, that is the sound of small drums, that is the sound of conchs, that is the sound of cymbals, and that is the sound of tom-toms.’

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte dibbāya sotadhātuyā cittaṁ abhinīharati abhininnāmeti.In the same way—with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability—the monk directs and inclines it to the divine ear-element. So dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇāti dibbe ca mānuse ca ye dūre santike ca.He hears—by means of the divine ear-element, purified and surpassing the human—both kinds of sounds: divine and human, whether near or far. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.This, too, great king, is a fruit of the contemplative life, visible here & now, more excellent than the previous ones and more sublime.

4.3.3.5. CetopariyañāṇaMind Reading

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the awareness of other beings. So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—He discerns the awareness of other beings, other individuals, having encompassed it with his own awareness. sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,He discerns a mind with passion as ‘a mind with passion,’ vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti,and a mind without passion as ‘a mind without passion.’ sadosaṁ vā cittaṁ ‘sadosaṁ cittan’ti pajānāti,He discerns a mind with aversion as ‘a mind with aversion,’ vītadosaṁ vā cittaṁ ‘vītadosaṁ cittan’ti pajānāti,and a mind without aversion as ‘a mind without aversion.’ samohaṁ vā cittaṁ ‘samohaṁ cittan’ti pajānāti,He discerns a mind with delusion as ‘a mind with delusion,’ vītamohaṁ vā cittaṁ ‘vītamohaṁ cittan’ti pajānāti,and a mind without delusion as ‘a mind without delusion.’ saṅkhittaṁ vā cittaṁ ‘saṅkhittaṁ cittan’ti pajānāti,He discerns a restricted mind as ‘a restricted mind,’ vikkhittaṁ vā cittaṁ ‘vikkhittaṁ cittan’ti pajānāti,and a scattered mind as ‘a scattered mind.’ mahaggataṁ vā cittaṁ ‘mahaggataṁ cittan’ti pajānāti,He discerns an enlarged mind as ‘an enlarged mind,’ amahaggataṁ vā cittaṁ ‘amahaggataṁ cittan’ti pajānāti,and an unenlarged mind as ‘an unenlarged mind.’ sauttaraṁ vā cittaṁ ‘sauttaraṁ cittan’ti pajānāti,He discerns a surpassed mind [one that is not at the most excellent level] as ‘a surpassed mind,’ anuttaraṁ vā cittaṁ ‘anuttaraṁ cittan’ti pajānāti,and an unsurpassed mind as ‘an unsurpassed mind.’ samāhitaṁ vā cittaṁ ‘samāhitaṁ cittan’ti pajānāti,He discerns a concentrated mind as ‘a concentrated mind,’ asamāhitaṁ vā cittaṁ ‘asamāhitaṁ cittan’ti pajānāti,and an unconcentrated mind as ‘an unconcentrated mind.’ vimuttaṁ vā cittaṁ ‘vimuttaṁ cittan’ti pajānāti,He discerns a released mind as ‘a released mind,’ avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.and an unreleased mind as ‘an unreleased mind.’

Seyyathāpi, mahārāja, itthī vā puriso vā daharo yuvā maṇḍanajātiko ādāse vā parisuddhe pariyodāte acche vā udakapatte sakaṁ mukhanimittaṁ paccavekkhamāno sakaṇikaṁ vā ‘sakaṇikan’ti jāneyya, akaṇikaṁ vā ‘akaṇikan’ti jāneyya;Just as if a young woman—or man—fond of ornaments, examining the reflection of her own face in a bright mirror or a bowl of clear water would know ‘blemished’ if it were blemished, or ‘unblemished’ if it were not. evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte cetopariyañāṇāya cittaṁ abhinīharati abhininnāmeti.In the same way—with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability—the monk directs and inclines it to knowledge of the awareness of other beings. So parasattānaṁ parapuggalānaṁ cetasā ceto paricca pajānāti—He discerns the awareness of other beings, other individuals, having encompassed it with his own awareness. sarāgaṁ vā cittaṁ ‘sarāgaṁ cittan’ti pajānāti,He discerns a mind with passion as ‘a mind with passion,’ vītarāgaṁ vā cittaṁ ‘vītarāgaṁ cittan’ti pajānāti,and a mind without passion as ‘a mind without passion’ … 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,a released mind as ‘a released mind,’ avimuttaṁ vā cittaṁ ‘avimuttaṁ cittan’ti pajānāti.and an unreleased mind as ‘an unreleased mind.’ Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.This, too, great king, is a fruit of the contemplative life, visible here & now, more excellent than the previous ones and more sublime.

4.3.3.6. PubbenivāsānussatiñāṇaRecollection of Past Lives

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti.“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the recollection of past lives [lit: previous homes]. 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.He recollects his manifold past lives, i.e., one birth, two births, three births, four, five, ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred thousand, many eons of cosmic contraction, many eons of cosmic expansion, many eons of cosmic contraction & expansion, (recollecting,) ‘There I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose there. There too I had such a name, belonged to such a clan, had such an appearance. Such was my food, such my experience of pleasure & pain, such the end of my life. Passing away from that state, I re-arose here.’ Thus he recollects his manifold past lives in their modes & details.

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.
agacchiṁ → agañchiṁ (sya-all, km); agañciṁ (pts1ed)Just as if a man were to go from his home village to another village, and then from that village to yet another village, and then from that village back to his home village. The thought would occur to him, ‘I went from my home village to that village over there. There I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I went to that village over there, and there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village I came back home.’

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhinīharati abhininnāmeti.In the same way—with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability—the monk directs and inclines it to knowledge of the recollection of past lives. 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.He recollects his manifold past lives… in their modes & details. Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.This, too, great king, is a fruit of the contemplative life, visible here & now, more excellent than the previous ones and more sublime.

4.3.3.7. DibbacakkhuñāṇaThe Passing Away & Re-appearance of Beings

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, he directs and inclines it to knowledge of the passing away and re-appearance of beings. 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.He sees—by means of the divine eye, purified and surpassing the human—beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma: ‘These beings—who were endowed with bad conduct of body, speech, and mind, who reviled the noble ones, held wrong views and undertook actions under the influence of wrong views—with the break-up of the body, after death, have re-appeared in a plane of deprivation, a bad destination, a lower realm, hell. But these beings—who were endowed with good conduct of body, speech, and mind, who did not revile the noble ones, who held right views and undertook actions under the influence of right views—with the break-up of the body, after death, have re-appeared in a good destination, a heavenly world.’ Thus—by means of the divine eye, purified and surpassing the human—he sees beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.

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.
rathikāyapi vīthiṁ sañcarante → rathiyā vītisañcarantenapi (bj); rathiyāya vithiṁ sañcarantepi (sya-all); rathiyā vīthi sañcarantepi (pts1ed)Just as if there were a tall building in the central square (of a town), and a man with good eyesight standing on top of it were to see people entering a house, leaving it, walking along the street, and sitting in the central square. The thought would occur to him, ‘These people are entering a house, leaving it, walking along the streets, and sitting in the central square.’

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhinīharati abhininnāmeti.In the same way—with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability—the monk directs and inclines it to knowledge of the passing away and re-appearance of beings. 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.He sees—by means of the divine eye, purified and surpassing the human—beings passing away and re-appearing, and he discerns how they are inferior and superior, beautiful and ugly, fortunate and unfortunate in accordance with their kamma.… Idampi kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.This, too, great king, is a fruit of the contemplative life, visible here & now, more excellent than the previous ones and more sublime.

4.3.3.8. ĀsavakkhayañāṇaThe Ending of Effluents

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.“With his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability, the monk directs and inclines it to the knowledge of the ending of effluents. So idaṁ dukkhanti yathābhūtaṁ pajānāti, ayaṁ dukkhasamudayoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhoti yathābhūtaṁ pajānāti, ayaṁ dukkhanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.He discerns, as it has come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… Ime āsavāti yathābhūtaṁ pajānāti, ayaṁ āsavasamudayoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhoti yathābhūtaṁ pajānāti, ayaṁ āsavanirodhagāminī paṭipadāti yathābhūtaṁ pajānāti.These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’ Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,His heart, thus knowing, thus seeing, is released from the effluent of sensuality, the effluent of becoming, the effluent of ignorance. vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti,With release, there is the knowledge, ‘Released.’ ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’

Seyyathāpi, mahārāja, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi carantampi tiṭṭhantampi. Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti.Just as if there were a pool of water in a mountain glen—clear, limpid, & unsullied—where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and also shoals of fish swimming about and resting, and it would occur to him, ‘This pool of water is clear, limpid, and unsullied. Here are these shells, gravel, and pebbles, and also these shoals of fish swimming about and resting.’

Evameva kho, mahārāja, bhikkhu evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhinīharati abhininnāmeti.In the same way—with his mind thus concentrated, purified, and bright, unblemished, free from defects, pliant, malleable, steady, and attained to imperturbability—the monk directs and inclines it to the knowledge of the ending of effluents. ‘So idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.He discerns, as it has come to be, that ‘This is stress… This is the origination of stress… This is the cessation of stress… This is the way leading to the cessation of stress… ‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.These are effluents… This is the origination of effluents… This is the cessation of effluents… This is the way leading to the cessation of effluents.’ Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati,His heart, thus knowing, thus seeing, is released from the effluent of sensuality, the effluent of becoming, the effluent of ignorance. vimuttasmiṁ ‘vimuttam’iti ñāṇaṁ hoti,With release, there is the knowledge, ‘Released.’ ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti.He discerns that ‘Birth is ended, the holy life fulfilled, the task done. There is nothing further for this world.’ Idaṁ kho, mahārāja, sandiṭṭhikaṁ sāmaññaphalaṁ purimehi sandiṭṭhikehi sāmaññaphalehi abhikkantatarañca paṇītatarañca.This, too, great king, is a fruit of the contemplative life, visible here & now, more excellent than the previous ones and more sublime. Imasmā ca pana, mahārāja, sandiṭṭhikā sāmaññaphalā aññaṁ sandiṭṭhikaṁ sāmaññaphalaṁ uttaritaraṁ vā paṇītataraṁ vā natthī”ti.And as for another visible fruit of the contemplative life, higher and more sublime than this, there is none.”

5. Ajātasattuupāsakattapaṭivedanā

Evaṁ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca:When this was said, King Ajātasattu said to the Blessed One: “abhikkantaṁ, bhante, abhikkantaṁ, bhante.“Magnificent, lord! Magnificent! 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.Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.

Accayo maṁ, bhante, accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yohaṁ pitaraṁ dhammikaṁ dhammarājānaṁ issariyakāraṇā jīvitā voropesiṁ.“A transgression has overcome me, lord, in that I was so foolish, so muddle-headed, and so unskilled as to kill my father—a righteous man, a righteous king—for the sake of sovereign rulership. Tassa me, bhante bhagavā, accayaṁ accayato paṭiggaṇhātu āyatiṁ saṁvarāyā”ti.May the Blessed One please accept this confession of my transgression as such, so that I may restrain myself in the future.”

“Taggha tvaṁ, mahārāja, accayo accagamā yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yaṁ tvaṁ pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā voropesi.“Yes, great king, a transgression overcame you in that you were so foolish, so muddle-headed, and so unskilled as to kill your father—a righteous man, a righteous king—for the sake of sovereign rulership. Yato ca kho tvaṁ, mahārāja, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma.But because you see your transgression as such and make amends in accordance with the Dhamma, we accept your confession. Vuddhihesā, mahārāja, ariyassa vinaye, yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti, āyatiṁ saṁvaraṁ āpajjatī”ti.For it is a cause of growth in the discipline of the noble ones when, seeing a transgression as such, one makes amends in accordance with the Dhamma and exercises restraint in the future.”

Evaṁ vutte, rājā māgadho ajātasattu vedehiputto bhagavantaṁ etadavoca:When this was said, King Ajātasattu said to the Blessed One: “handa ca dāni mayaṁ, bhante, gacchāma bahukiccā mayaṁ bahukaraṇīyā”ti.“Well, then, lord, I am now taking leave. Many are my duties, many my responsibilities.”

“Yassadāni tvaṁ, mahārāja, kālaṁ maññasī”ti.“Then do, great king, what you think it is now time to do.”

Atha kho rājā māgadho ajātasattu vedehiputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.So King Ajātasattu, delighting and rejoicing in the Blessed One’s words, rose from his seat, bowed down to him, and—after circumambulating him—left.

Atha kho bhagavā acirapakkantassa rañño māgadhassa ajātasattussa vedehiputtassa bhikkhū āmantesi:Not long after King Ajātasattu had left, the Blessed One addressed the monks: “khatāyaṁ, bhikkhave, rājā.“The king is wounded, monks. Upahatāyaṁ, bhikkhave, rājā.The king is incapacitated. Sacāyaṁ, bhikkhave, rājā pitaraṁ dhammikaṁ dhammarājānaṁ jīvitā na voropessatha, imasmiññeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ uppajjissathā”ti.Had he not killed his father—that righteous man, that righteous king—the dustless, stainless Dhamma eye would have arisen to him as he sat in this very seat.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Sāmaññaphalasuttaṁ niṭṭhitaṁ dutiyaṁ.Samanaphala Sutta The Second Finished.

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