Sāmaññaphalasutta

Thus have I heard: At one time, the Blessed One was staying in the mango grove of Jīvaka Komārabhacca near Rājagaha, together with a large community of disciples, numbering 1,250 disciples.

At that time, King Ajātasattu Vedehiputta of Magadha, on the fifteenth day of the fortnight, on the full moon night of the Komudi festival, surrounded by his ministers, was sitting on the upper terrace of his palace.

Then King Ajātasattu Vedehiputta of Magadha, on that full moon night, exclaimed: How delightful is this moonlit night, how beautiful is this moonlit night, how charming is this moonlit night, how lovely is this moonlit night, how auspicious is this moonlit night.

Whom should we visit tonight, a recluse or a brahmin, so that our mind may be at peace by visiting him?

When this was said, one of the royal ministers said to King Ajātasattu Vedehiputta of Magadha: Your Majesty, there is the recluse Pūraṇa Kassapa, who is the leader of a group, well-known, famous, a teacher of many, esteemed by the people, long gone forth, advanced in years.

Let Your Majesty visit Pūraṇa Kassapa.

Perhaps by visiting Pūraṇa Kassapa, Your Majesty's mind will be at peace.

When this was said, King Ajātasattu Vedehiputta of Magadha remained silent.

Then another royal minister said to King Ajātasattu Vedehiputta of Magadha: Your Majesty, there is the recluse Makkhali Gosāla, who is the leader of a group, well-known, famous, a teacher of many, esteemed by the people, long gone forth, advanced in years.

Let Your Majesty visit Makkhali Gosāla.

Perhaps by visiting Makkhali Gosāla, Your Majesty's mind will be at peace.

When this was said, King Ajātasattu Vedehiputta of Magadha remained silent.

Then another royal minister said to King Ajātasattu Vedehiputta of Magadha: Your Majesty, there is the recluse Ajita Kesakambala, who is the leader of a group, well-known, famous, a teacher of many, esteemed by the people, long gone forth, advanced in years.

Let Your Majesty visit Ajita Kesakambala.

Perhaps by visiting Ajita Kesakambala, Your Majesty's mind will be at peace.

When this was said, King Ajātasattu Vedehiputta of Magadha remained silent.

Then another royal minister said to King Ajātasattu Vedehiputta of Magadha: Your Majesty, there is the recluse Pakudha Kaccāyana, who is the leader of a group, well-known, famous, a teacher of many, esteemed by the people, long gone forth, advanced in years.

Let Your Majesty visit Pakudha Kaccāyana.

Perhaps by visiting Pakudha Kaccāyana, Your Majesty's mind will be at peace.

When this was said, King Ajātasattu Vedehiputta of Magadha remained silent.

Then another royal minister said to King Ajātasattu Vedehiputta of Magadha: Your Majesty, there is the recluse Sañjaya Belaṭṭhaputta, who is the leader of a group, well-known, famous, a teacher of many, esteemed by the people, long gone forth, advanced in years.

Let Your Majesty visit Sañjaya Belaṭṭhaputta.

Perhaps by visiting Sañjaya Belaṭṭhaputta, Your Majesty's mind will be at peace.

When this was said, King Ajātasattu Vedehiputta of Magadha remained silent.

Then another royal minister said to King Ajātasattu Vedehiputta of Magadha: Your Majesty, there is the recluse Nigaṇṭha Nātaputta, who is the leader of a group, well-known, famous, a teacher of many, esteemed by the people, long gone forth, advanced in years.

Let Your Majesty visit Nigaṇṭha Nātaputta.

Perhaps by visiting Nigaṇṭha Nātaputta, Your Majesty's mind will be at peace.

When this was said, King Ajātasattu Vedehiputta of Magadha remained silent.

At that time, Jīvaka Komārabhacca was sitting not far from King Ajātasattu Vedehiputta of Magadha, silent.

Then King Ajātasattu Vedehiputta of Magadha said to Jīvaka Komārabhacca: But you, friend Jīvaka, why are you silent?

Your Majesty, the Blessed One, the Arahant, the Perfectly Enlightened One, is staying in our mango grove, together with a large community of disciples, numbering 1,250 disciples.

And this good reputation has spread about the Blessed One: Indeed, the Blessed One is an Arahant, a Perfectly Enlightened One, accomplished in true knowing and conduct, well-gone, knower of the world, unsurpassed leader of persons to be tamed, teacher of gods and humans, the Tathāgata, the Blessed One.

Let Your Majesty visit the Blessed One.

Perhaps by visiting the Blessed One, Your Majesty's mind will be at peace.

Then, friend Jīvaka...

Well then, prepare the elephant carriages, he said. Yes, sire, replied Jīvaka Komārabhacca to King Ajātasattu of Magadha, son of Vedehi. After preparing five hundred elephant carriages, he informed the king: The carriages are ready, sire. You may depart whenever you wish.

Then King Ajātasattu of Magadha, son of Vedehi, mounted his royal elephant, and with torches blazing, he set out from Rājagaha with great royal splendor, heading towards Jīvaka Komārabhacca's mango grove.

As he approached the mango grove, King Ajātasattu of Magadha, son of Vedehi, felt a sense of fear, trepidation, and his hair stood on end.

Overcome with fear and agitation, he said to Jīvaka Komārabhacca: Jīvaka, my friend, you haven't deceived me, have you?

You haven't betrayed me, have you?

You haven't handed me over to my enemies, have you?

How is it that there is no sound of people coughing or sneezing, no noise at all, in such a large assembly of disciples, numbering twelve hundred and fifty?

Do not be afraid, great king, do not be afraid.

I have not deceived you, sire; I have not betrayed you, sire; I have not handed you over to your enemies, sire.

Proceed, great king, proceed. Those lights you see are the lamps in the assembly hall.

Then King Ajātasattu of Magadha, son of Vedehi, dismounted from his elephant and, on foot, approached the door of the assembly hall. He said to Jīvaka Komārabhacca: Where is the Blessed One, Jīvaka?

There, great king, is the Blessed One, sitting against the central pillar, facing east, surrounded by the assembly of disciples.

Then King Ajātasattu of Magadha, son of Vedehi, approached the Blessed One, and after paying homage to him, he stood to one side.

As he stood there, he surveyed the silent assembly of disciples, and with a heart full of joy, he exclaimed: May Prince Udayabhadda be blessed with such peace as this assembly of disciples now enjoys.

You have come, great king, as you wished.

Prince Udayabhadda is dear to me, venerable sir.

May he be blessed with such peace as this assembly of disciples now enjoys.

Then King Ajātasattu of Magadha, son of Vedehi, paid homage to the Blessed One, saluted the assembly of disciples with joined hands, and sat down to one side.

Seated there, he said to the Blessed One: May I ask you a question, venerable sir, if you would grant me the favor of answering it?

Ask, great king, whatever you wish.

Venerable sir, just as various craftsmen, such as elephant riders, horse riders, charioteers, archers, standard bearers, soldiers, servants, barbers, bath attendants, cooks, garland makers, weavers, basket makers, potters, accountants, and others, live off the fruits of their crafts, enjoying their benefits in this very life, bringing happiness to themselves, their parents, their wives and children, their friends and companions, and making offerings to ascetics and brahmins, leading to a happy rebirth in heaven: can the fruits of the ascetic life be similarly experienced in this very life?

Do you know, great king, if you have asked this question of other ascetics and brahmins?

I do know, venerable sir, that I have asked this question of other ascetics and brahmins.

And how did they answer you, great king, if it is not too much trouble to tell?

It is no trouble, venerable sir, especially in the presence of the Blessed One.

Then please, great king, tell me.

3.1.

The Doctrine of Pūraṇa Kassapa

Once, venerable sir, I approached Pūraṇa Kassapa and, after exchanging greetings with him, I sat down to one side.

Seated there, I asked him: Venerable Kassapa, just as various craftsmen, such as elephant riders, horse riders, charioteers, archers... The clever, generous, noble princes, the great serpents, the brave leather-clad warriors, the sons of maidservants, the weavers, the barbers, the bathers, the cooks, the garland-makers, the washers, the tailors, the reed-workers, the potters, the accountants, the seal-makers, and all other various professions, they live off the visible fruits of their skills. They make themselves happy and content, make their parents happy and content, make their children and wives happy and content, make their friends and companions happy and content, and establish a lofty offering among ascetics and brahmins, leading to a fortunate rebirth with pleasant results, conducive to heaven.

Is it possible, venerable Kassapa, to declare a visible fruit of asceticism in this very life in the same way?

When this was said, venerable Kassapa replied to me: Indeed, great king, whether one acts or makes others act, cuts or makes others cut, cooks or makes others cook, grieves or makes others grieve, tires or makes others tire, agitates or makes others agitate, kills living beings, takes what is not given, breaks into houses, plunders, commits adultery, lies, or does any other corrupt, no sin is committed.

Even if one were to make a single lump of flesh from all the living beings on this earth with a wheel rim, there would be no sin from that cause, no arrival of sin.

If one were to go to the southern bank of the Ganges, killing, cutting, cooking, or making others do so, there would be no sin from that cause, no arrival of sin.

If one were to go to the northern bank of the Ganges, giving, making others give, sacrificing, or making others sacrifice, there would be no merit from that cause, no arrival of merit.

There is no merit in giving, self-restraint, control, or truthfulness, no arrival of merit.

Thus, venerable sir, when I asked Pūraṇa Kassapa about the visible fruit of asceticism, he declared non-action.

It was like asking for a mango and being given a breadfruit, or asking for a breadfruit and being given a mango. Similarly, when I asked Pūraṇa Kassapa about the visible fruit of asceticism, he declared non-action.

Then I thought, How could someone like me think of disparaging an ascetic or brahmin living in my realm?

So, I neither approved nor disapproved of Pūraṇa Kassapa's words.

Without approving or disapproving, dissatisfied, without expressing dissatisfaction, I left, keeping his words in mind.

Once, venerable sir, I approached Makkhali Gosāla. Having approached, I exchanged greetings with him.

After exchanging friendly and courteous talk, I sat down to one side.

Sitting to one side, I said to Makkhali Gosāla: Just as these various professions...

is it possible, venerable Gosāla, to declare a visible fruit of asceticism in this very life in the same way?

When this was said, Makkhali Gosāla replied to me: There is no cause, great king, no condition for the defilement of beings; beings are defiled without cause, without condition.

There is no cause, no condition for the purification of beings; beings are purified without cause, without condition.

There is no self-doer, no other-doer, no human-doer, no strength, no energy, no human force, no human exertion.

All beings, all living things, all creatures, all souls are powerless, devoid of strength, devoid of energy, subject to fate, to change, to transformation, experiencing pleasure and pain in the six classes of rebirth.

There are fourteen hundred thousand principal forms of birth, sixty hundred forms of karma, five hundred forms of karma, five forms of karma, three forms of karma, half-karma, twenty-eight paths, twenty-eight intermediate eons, six classes of rebirth, eight human stages, forty-nine hundred ascetic stages, forty-nine hundred wandering stages, forty-nine hundred serpent abodes, twenty senses, thirty hells, thirty-six realms of dust, seven conscious wombs, seven unconscious wombs, seven naked ascetic wombs, seven gods, seven humans, seven ghosts, seven aquatic beings, seven flying beings, seven hundred flying beings, seven precipices, seven hundred precipices, seven dreams, seven hundred dreams, eighty-four great eons, a hundred thousand, which both fools and wise ones will wander through, experiencing the end of suffering.

There is no such thing as making an unripe deed ripen by virtue, vows, austerity, or chastity, or making a ripe deed vanish by touching it repeatedly. In the measured cycle of pleasure and pain, there is no decrease or increase, no higher or lower. Just as a ball of thread, when thrown, unwinds...

Only the name perishes; in the same way, both the foolish and the wise, after wandering and transmigrating, will make an end of suffering.

Thus, venerable sir, when Makkhali Gosāla was asked about the immediate fruit of the ascetic life, he explained purification through transmigration.

Just as, venerable sir, if asked about a mango, one would explain a breadfruit, or if asked about a breadfruit, one would explain a mango; in the same way, venerable sir, when Makkhali Gosāla was asked about the immediate fruit of the ascetic life, he explained purification through transmigration.

Then, venerable sir, I thought: How could someone like me think of disparaging a recluse or a brahmin living in my realm?

So, venerable sir, I neither approved nor disapproved of Makkhali Gosāla's words.

Without approving or disapproving, dissatisfied, without expressing dissatisfaction, I left, keeping his words in mind without rejecting them.

Once, venerable sir, I approached Ajita Kesakambala; having approached, I exchanged greetings with him.

After exchanging greetings and cordial talk, I sat down to one side.

While sitting to one side, I said to Ajita Kesakambala: Revered Ajita, as various crafts and trades...

is it possible, revered Ajita, to declare the immediate fruit of the ascetic life in this very life?

When this was said, venerable sir, Ajita Kesakambala said to me: Great king, there is no giving, no sacrifice, no offering; there is no fruit or result of good and bad actions; there is no this world, no other world; there is no mother, no father; there are no spontaneously arisen beings; in the world, there are no recluses and brahmins who, having realized this world and the other world for themselves by direct knowing, make them known to others.

This person is composed of the four great elements; when he dies, the earth element returns to the earth, the water element returns to the water, the fire element returns to the fire, the air element returns to the air, and the faculties pass into space.

Four men with the bier carry the corpse; the footprints show the way to the cremation ground.

The bones become pigeon-colored; offerings end in ashes.

Giving is a doctrine of fools.

Those who declare the existence of something after death are of empty, false speech.

Both the foolish and the wise are annihilated and destroyed with the breakup of the body; they do not exist after death.

Thus, venerable sir, when Ajita Kesakambala was asked about the immediate fruit of the ascetic life, he explained annihilation.

Just as, venerable sir, if asked about a mango, one would explain a breadfruit, or if asked about a breadfruit, one would explain a mango; in the same way, venerable sir, when Ajita Kesakambala was asked about the immediate fruit of the ascetic life, he explained annihilation.

Then, venerable sir, I thought: How could someone like me think of disparaging a recluse or a brahmin living in my realm?

So, venerable sir, I neither approved nor disapproved of Ajita Kesakambala's words.

Without approving or disapproving, dissatisfied, without expressing dissatisfaction, I left, keeping his words in mind without rejecting them.

3.4.

The Doctrine of Pakudha Kaccāyana

Once, venerable sir, I approached Pakudha Kaccāyana; having approached, I exchanged greetings with him.

After exchanging greetings and cordial talk, I sat down to one side.

While sitting to one side, I said to Pakudha Kaccāyana: Revered Kaccāyana, as various crafts and trades...

is it possible, revered Kaccāyana, to declare the immediate fruit of the ascetic life in this very life?

When this was said, venerable sir, Pakudha Kaccāyana said to me: Great king, there are these seven bodies that are not made, not caused to be made, not created, not caused to be created, barren, stable as a mountain peak, standing firm like a pillar.

They do not move, do not change, do not harm one another, are not capable of causing pleasure, pain, or both pleasure and pain to one another.

What are the seven?

The earth body, the water body, the fire body, the air body, pleasure, pain, and the soul as the seventh: these seven bodies are not made, not caused to be made, not created, not caused to be created, barren, stable as a mountain peak, standing firm like a pillar.

They do not move, do not change, do not harm one another, are not capable of causing pleasure, pain, or both pleasure and pain to one another.

There is no killer or one who causes killing, no hearer or one who causes hearing, no knower or one who causes knowing.

Even if someone cuts off another's head with a sharp sword, no one takes anyone's life; the sword merely passes through the space between the seven bodies.

Thus, venerable sir, when Pakudha Kaccāyana was asked about the immediate fruit of the ascetic life, he explained the doctrine of the seven bodies.

Just as, sir, if asked about a mango, one would describe a jujube, or if asked about a jujube, one would describe a mango; in the same way, sir, when I asked Pakudha Kaccāyana about the immediate fruit of the ascetic life, he explained something else.

Then, sir, I thought: How could someone like me think of disparaging a recluse or a brahmin living in my realm?

So, sir, I neither approved nor disapproved of Pakudha Kaccāyana's words, but being displeased and not expressing my displeasure, I got up from my seat and left.

The Doctrine of Nigaṇṭha Nātaputta Once, sir, I approached Nigaṇṭha Nātaputta; having approached, I exchanged greetings with him.

After exchanging greetings and cordial talk, I sat down to one side.

While sitting to one side, I said to Nigaṇṭha Nātaputta: Venerable Aggivessana, just as various crafts...

is it possible, Venerable Aggivessana, to describe the immediate fruit of the ascetic life in this very life?

When this was said, sir, Nigaṇṭha Nātaputta said to me: Here, great king, a Nigaṇṭha is restrained by the fourfold restraint.

And how, great king, is a Nigaṇṭha restrained by the fourfold restraint?

Here, great king, a Nigaṇṭha is restrained from all water, attached to all water, shaken by all water, and touched by all water.

Thus, great king, a Nigaṇṭha is restrained by the fourfold restraint.

When, great king, a Nigaṇṭha is thus restrained by the fourfold restraint, he is called one who has attained, one who is controlled, and one who is established.

Thus, sir, when I asked Nigaṇṭha Nātaputta about the immediate fruit of the ascetic life, he explained the fourfold restraint.

Just as, sir, if asked about a mango, one would describe a jujube, or if asked about a jujube, one would describe a mango; in the same way, sir, when I asked Nigaṇṭha Nātaputta about the immediate fruit of the ascetic life, he explained the fourfold restraint.

Then, sir, I thought: How could someone like me think of disparaging a recluse or a brahmin living in my realm?

So, sir, I neither approved nor disapproved of Nigaṇṭha Nātaputta's words, but being displeased and not expressing my displeasure, I got up from my seat and left.

The Doctrine of Sañcaya Belaṭṭhaputta Once, sir, I approached Sañcaya Belaṭṭhaputta; having approached, I exchanged greetings with him.

After exchanging greetings and cordial talk, I sat down to one side.

While sitting to one side, I said to Sañcaya Belaṭṭhaputta: Venerable Sañcaya, just as various crafts...

is it possible, Venerable Sañcaya, to describe the immediate fruit of the ascetic life in this very life?

When this was said, sir, Sañcaya Belaṭṭhaputta said to me: If you ask me whether there is another world, if I had that view, I would declare there is another world.

Thus, it is not so for me, it is not otherwise for me, it is not otherwise for me, it is not not so for me, it is not not not so for me.

There is no other world...

there both is and is not another world...

there neither is nor is not another world...

there are beings spontaneously reborn...

there are no beings spontaneously reborn...

there both are and are not beings spontaneously reborn...

there neither are nor are not beings spontaneously reborn...

there is the fruit and result of good and bad actions...

there is no fruit and result of good and bad actions...

there both is and is not the fruit and result of good and bad actions...

there neither is nor is not the fruit and result of good and bad actions...

the Tathāgata exists after death...

the Tathāgata does not exist after death...

the Tathāgata both exists and does not exist after death...

the Tathāgata neither exists nor does not exist after death. If you ask me whether the Tathāgata neither exists nor does not exist after death, if I had that view, I would declare the Tathāgata neither exists nor does not exist after death.

Thus, it is not so for me, it is not otherwise for me, it is not otherwise for me, it is not not so for me, it is not not not so for me.

Thus, sir, when I asked Sañcaya Belaṭṭhaputta about the immediate fruit of the ascetic life, he explained in a confusing manner.

Just as, sir, if asked about a mango, one would describe a jujube, or if asked about a jujube, one would describe a mango; in the same way, sir, when I asked Sañcaya Belaṭṭhaputta about the immediate fruit of the ascetic life... He explained the same distraction.

Then, venerable sir, it occurred to me: This one among these ascetics and brahmins is the most foolish and deluded of all.

How could he, when asked about the immediate fruit of asceticism, explain it with distraction?

Then, venerable sir, it occurred to me: How could someone like me think of disparaging an ascetic or brahmin living in my domain?

So, venerable sir, I neither approved nor disapproved of Sañcaya Belaṭṭhaputtas words.

Without approving or disapproving, without being pleased or displeased, without expressing displeasure, I got up from my seat and left, keeping my thoughts to myself.

The Fruits of Asceticism

The First Immediate Fruit of Asceticism

So, venerable sir, I also ask the Blessed One:

Just as these various crafts and trades: such as elephant trainers, horse trainers, charioteers, archers, standard-bearers, messengers, servants, givers of alms, nobles, royal children, warriors, great heroes, leather workers, barbers, bath attendants, cooks, garland makers, washermen, weavers, reed workers, potters, accountants, and seal makers, and other such various crafts and trades: live off the immediate fruits of their skills,

they make themselves happy and content, make their parents happy and content, make their children and spouses happy and content, make their friends and companions happy and content, and establish a lofty offering to ascetics and brahmins, which leads to a happy rebirth and pleasant results.

Is it possible, venerable sir, to declare an immediate fruit of asceticism in this very life in the same way?

It is possible, great king.

Then, great king, I will ask you about this.

Answer as you see fit.

What do you think, great king, if you had a servant who was a laborer, who rose early and retired late, who was obedient, who acted to please you, who spoke kindly, and who looked at you with affection.

Suppose he thought:

It is indeed wonderful and marvelous, the result of good deeds.

This King Ajātasattu of Magadha, son of Queen Videhi, is a human being; I too am a human being.

This King Ajātasattu of Magadha, son of Queen Videhi, enjoys the five kinds of sensual pleasures like a god.

But I am his servant, a laborer, who rises early and retires late, who is obedient, who acts to please him, who speaks kindly, and who looks at him with affection.

What if I were to do good deeds?

What if I were to shave off my hair and beard, put on the yellow robe, and go forth from the household life into homelessness?

Then, at a later time, he shaves off his hair and beard, puts on the yellow robe, and goes forth from the household life into homelessness.

Having gone forth, he lives restrained in body, speech, and mind, content with the bare necessities of life, delighting in solitude. If people were to inform you:

Your Majesty, you should know that the servant who was a laborer, who rose early and retired late, who was obedient, who acted to please you, who spoke kindly, and who looked at you with affection, has shaved off his hair and beard, put on the yellow robe, and gone forth from the household life into homelessness.

Having gone forth, he lives restrained in body, speech, and mind, content with the bare necessities of life, delighting in solitude.

Would you say:

Bring that man back to me, let him be a servant, a laborer, who rises early and retires late, who is obedient, who acts to please me, who speaks kindly, and who looks at me with affection?

No, venerable sir.

Instead, we would pay homage to him, rise up to greet him, invite him to be seated, offer him robes, alms food, lodging, and medicinal requisites, and provide him with righteous protection, defense, and guard.

What do you think, great king,

if this is so, is there an immediate fruit of asceticism in this very life or not?

Indeed, venerable sir, if this is so, there is an immediate fruit of asceticism in this very life.

This, great king, is the first immediate fruit of asceticism that I have declared to you.

4.2.

The Second Immediate Fruit of Asceticism

Is it possible, venerable sir, to declare another immediate fruit of asceticism in this very life in the same way?

It is possible, great king.

Then, great king, I will ask you about this.

Answer as you see fit.

What do you think, great king,

if you had a farmer, a householder, a craftsman, or a merchant.

Suppose he thought:

It is indeed wonderful and marvelous, the result of good deeds.

This King Ajātasattu of Magadha, son of Queen Videhi, is a human being; I too am a human being.

This King Ajātasattu of Magadha, son of Queen Videhi, enjoys the five kinds of sensual pleasures... He serves, thinking he is a god.

But I am a farmer, a householder, a worker, a wealth increaser.

If I were to do meritorious deeds for him, I would shave my hair and beard, don the ochre robes, and go forth from the household life into homelessness.

At another time, whether abandoning a small or large heap of wealth, or a small or large circle of relatives, he would shave his hair and beard, don the ochre robes, and go forth from the household life into homelessness.

Having gone forth, he would live restrained in body, speech, and mind, content with the bare necessities of life, delighting in solitude.

If people were to inform you: Your Majesty, know that the man who was a farmer, a householder, a worker, a wealth increaser has shaved his hair and beard, donned the ochre robes, and gone forth from the household life into homelessness.

He lives restrained in body, speech, and mind, content with the bare necessities of life, delighting in solitude.

Would you say: Bring that man to me, let him be a farmer, a householder, a worker, a wealth increaser again?

No, Venerable Sir.

Instead, we would pay homage to him, rise up to greet him, invite him to be seated, offer him robes, alms food, lodging, and medicinal requisites, and provide him with righteous protection, defense, and shelter.

What do you think, Great King?

If this is so, is there a visible fruit of the ascetic life or not?

Indeed, Venerable Sir, if this is so, there is a visible fruit of the ascetic life.

This, Great King, is the second visible fruit of the ascetic life declared by me.

4.3.

The Superior Fruit of the Ascetic Life

But, Venerable Sir, is it possible to declare another visible fruit of the ascetic life, superior and more excellent than these visible fruits of the ascetic life?

It is possible, Great King.

Then listen, Great King, pay close attention, I will speak.

Yes, Venerable Sir, replied King Ajātasattu of Magadha, son of Queen Videhi, to the Blessed One.

The Blessed One said: Here, Great King, a Tathāgata arises in the world, an Arahant, a Fully Enlightened One, perfect in knowing and conduct, a Well-Gone One, a Knower of the world, an unsurpassed leader of persons to be tamed, a teacher of gods and humans, an Enlightened One, a Blessed One.

He, having realized it by his own super-knowing, proclaims this world with its gods, Māras, and Brahmās, this generation with its ascetics and brahmins, its princes and people.

He teaches the Dhamma, good in the beginning, good in the middle, and good in the end, with the right meaning and phrasing, and he reveals the perfectly complete and pure holy life.

A householder or householder's son, or one born in some other family, hears that Dhamma.

Having heard that Dhamma, he gains faith in the Tathāgata.

Possessing that faith, he reflects thus: The household life is crowded and dusty; life gone forth is open and free.

It is not easy, while living in a household, to lead the perfectly complete and pure holy life, polished like a conch shell.

What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?

At another time, whether abandoning a small or large heap of wealth, or a small or large circle of relatives, he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness.

Having gone forth, he lives restrained by the rules of the monastic code, possessed of good conduct and resort, seeing danger in the slightest faults, and undertaking the training rules, he trains himself in them. He is endowed with wholesome bodily and verbal actions, pure livelihood, and moral conduct. He guards the doors of his sense faculties, is possessed of mindfulness and clear knowing, and is content.

4.3.1.

Moral Conduct

4.3.1.1. Minor Moral Conduct

And how, Great King, is a disciple possessed of moral conduct?

Here, Great King, a disciple, abandoning the taking of life, abstains from taking life.

With rod and weapon laid aside, conscientious, full of kindness, he dwells compassionate towards all living beings.

This is part of his moral conduct.

Abandoning the taking of what is not given, he abstains from taking what is not given.

Taking only what is given, expecting only what is given, by not stealing, he dwells with a pure mind.

This is part of his moral conduct.

Abandoning unchastity, he lives a life of chastity, far removed from the vulgar practice of sexual intercourse.

This is part of his moral conduct.

Abandoning false speech, he abstains from false speech. He speaks the truth, is devoted to the truth, reliable, trustworthy, and not a deceiver of the world.

This is part of his moral conduct.

Abandoning malicious speech, he... He refrains from divisive speech; having heard something here, he does not repeat it elsewhere to cause division among those people.

Thus, he is a reconciler of those who are divided, a promoter of unity, delighting in harmony, rejoicing in harmony, and speaking words that promote harmony.

This is part of his virtue.

He refrains from harsh speech; he abstains from harsh speech. He speaks words that are gentle, pleasing to the ear, affectionate, going to the heart, polite, and agreeable to many people.

This is part of his virtue.

He refrains from idle chatter; he abstains from idle chatter.

He speaks at the right time, speaks what is factual, speaks what is beneficial, speaks on the Dhamma and the Discipline; he speaks words worth treasuring, timely, reasonable, and connected with the goal.

This is part of his virtue.

He refrains from injuring seeds and plants.

He takes only one meal a day, refraining from eating at night and outside the proper time.

He refrains from dancing, singing, music, and watching shows.

He refrains from wearing garlands, using perfumes, and beautifying the body with cosmetics.

He refrains from using high and luxurious beds.

He refrains from accepting gold and silver.

He refrains from accepting raw grain.

He refrains from accepting raw meat.

He refrains from accepting women and girls.

He refrains from accepting male and female slaves.

He refrains from accepting goats and sheep.

He refrains from accepting chickens and pigs.

He refrains from accepting elephants, cattle, horses, and mares.

He refrains from accepting fields and land.

He refrains from running errands and messages.

He refrains from buying and selling.

He refrains from false weights, false metals, and false measures.

He refrains from bribery, deception, and fraud.

He refrains from mutilation, murder, abduction, banditry, plunder, and violence.

This is part of his virtue.

The minor precepts are completed.

Some ascetics and brahmins, while living on food offered by the faithful, engage in injuring seeds and plants. Such as these: root-damaging seeds, stem-damaging seeds, joint-damaging seeds, fruit-damaging seeds, and seeds of the fifth type, which are seeds themselves. He refrains from injuring seeds and plants.

This is part of his virtue.

Some ascetics and brahmins, while living on food offered by the faithful, engage in storing goods for personal use.

Such as these: storing food, storing drink, storing clothes, storing vehicles, storing bedding, storing fragrances, and storing meat. He refrains from storing goods for personal use.

This is part of his virtue.

Some ascetics and brahmins, while living on food offered by the faithful, engage in watching shows.

Such as these: dancing, singing, music, storytelling, hand-clapping, cymbals, drums, magic shows, acrobatics, wrestling, elephant fights, horse fights, buffalo fights, bull fights, goat fights, ram fights, rooster fights, quail fights, staff fights, boxing, military reviews, battle formations, and troop movements.

He refrains from watching shows. This is part of his virtue.

Some ascetics and brahmins, while living on food offered by the faithful, engage in gambling and betting. Such as these: games with eight or ten rows, chess, checkers, dice, stick games, hand games, ball games, guessing letters, guessing thoughts, mimicking deformities.

He refrains from gambling and betting.

This is part of his virtue.

Some ascetics and brahmins, while living on food offered by the faithful, engage in using high and luxurious beds.

Such as these: large couches, luxurious beds, long-haired coverlets, multi-colored patchwork coverlets, white woolen coverlets, woolen coverlets embroidered with flowers, quilts stuffed with cotton, woolen coverlets with animal figures, silk coverlets, embroidered with gems, and large woolen coverlets. He refrains from using high and luxurious beds.

This is part of his virtue.

Some ascetics and brahmins, while living on food offered by the faithful, engage in beautifying and adorning themselves.

Such as these: rubbing the body with perfumes, massaging, bathing, and shampooing, mirrors, ointments, garlands, scents, cosmetics, bracelets, headbands, fancy walking sticks, fancy turbans, fancy sandals, fancy parasols, fancy shoes. He refrains from engaging in activities such as adornment and decoration. This is part of his morality.

Just as some ascetics and brahmins, after receiving food offered out of faith, engage in frivolous talk, such as:

• Talk about kings

• Talk about thieves

• Talk about ministers

• Talk about armies

• Talk about dangers

• Talk about wars

• Talk about food

• Talk about drinks

• Talk about clothes

• Talk about beds

• Talk about garlands

• Talk about perfumes

• Talk about relatives

• Talk about vehicles

• Talk about villages

• Talk about towns

• Talk about cities

• Talk about countries

• Talk about women

• Talk about heroes

• Talk about street gossip

• Talk about the dead

• Talk about various topics

• Talk about the world

• Talk about the ocean

• Talk about existence and non-existence He refrains from such frivolous talk. This is part of his morality.

Just as some ascetics and brahmins, after receiving food offered out of faith, engage in argumentative talk, such as:

• You do not know this doctrine and discipline, I know this doctrine and discipline.

• How could you know this doctrine and discipline?

• You are practicing wrongly, I am practicing rightly.

• I am consistent, you are inconsistent.

• What should have been said first, you said last; what should have been said last, you said first.

• Your statement is refuted, you are defeated.

• Go and learn how to debate, or disentangle yourself if you can.

He refrains from such argumentative talk.

This is part of his morality.

Just as some ascetics and brahmins, after receiving food offered out of faith, engage in running errands and messages, such as:

• For kings

• For ministers

• For warriors

• For brahmins

• For householders

• For young men He refrains from such errands and messages.

This is part of his morality.

Just as some ascetics and brahmins, after receiving food offered out of faith, become deceivers, flatterers, soothsayers, and earn their living by such means. He refrains from such deceit and flattery. This is part of his morality.

The middle morality is completed.

4.3.1.3. Great Morality

Just as some ascetics and brahmins, after receiving food offered out of faith, earn their living by wrong livelihood through various kinds of animal arts, such as: - Reading omens and signs

• Interpreting dreams

• Reading marks on the body

• Offering fire sacrifices

• Offering sacrifices with rice husks, rice grains, ghee, oil, or blood

• Reading the marks of the limbs

• Reading the marks of clothes

• Reading the marks of swords, arrows, and other weapons

• Reading the marks of women, men, boys, girls, slaves, elephants, horses, buffaloes, bulls, cows, goats, sheep, chickens, quails, lizards, and turtles He refrains from such animal arts and wrong livelihood. This is part of his morality.

Just as some ascetics and brahmins, after receiving food offered out of faith, earn their living by wrong livelihood through various kinds of predictions, such as:

• Predicting the outcome of battles

• Predicting the success or failure of kings

• Predicting the movements of the stars and planets He refrains from such predictions and wrong livelihood.

This is part of his morality.

There will be an eclipse of the moon and the sun, the moon and the sun will deviate from their paths, the stars will deviate from their paths, there will be a meteor shower, there will be a fire in the sky, there will be an earthquake, there will be a disturbance among the gods, the moon, the sun, and the stars will rise and set, be defiled and purified. Thus, there will be an eclipse of the moon, an eclipse of the sun, an eclipse of the stars, the moon and the sun will deviate from their paths, the stars will deviate from their paths, there will be a meteor shower, there will be a fire in the sky, there will be an earthquake, there will be a disturbance among the gods, the moon, the sun, and the stars will rise and set, be defiled and purified. Thus, he abstains from wrong livelihood by such animal arts.

This is his virtue.

Just as some ascetics and brahmins, after eating food given in faith, make a living by such animal arts and wrong livelihood.

For example, there will be good rainfall, there will be poor rainfall, there will be good harvest, there will be poor harvest, there will be safety, there will be danger, there will be disease, there will be health, counting, calculation, poetry, worldly knowing. Thus, he abstains from wrong livelihood by such animal arts.

This is his virtue.

Just as some ascetics and brahmins, after eating food given in faith, make a living by such animal arts and wrong livelihood.

For example, summoning, dismissing, binding, unbinding, scattering, dispersing, making someone fortunate, making someone unfortunate, causing miscarriage, binding the tongue, binding the jaw, binding the hands, binding the jaw, binding the ears, mirror questions, questions to maidens, questions to gods, worship of the sun, worship of the great, causing rain, causing fire, causing prosperity. Thus, he abstains from wrong livelihood by such animal arts.

This is his virtue.

Just as some ascetics and brahmins, after eating food given in faith, make a living by such animal arts and wrong livelihood.

For example, making charms, making spells, making potions, making poisons, causing rain, stopping rain, making objects, preparing objects, washing, bathing, offering, vomiting, purging, purging upwards, purging downwards, purging the head, oil for the ears, cooling the eyes, nasal treatment, applying ointment, applying counter-ointment, surgery, removing splinters, treating children, providing root medicines, preparing medicines. Thus, he abstains from wrong livelihood by such animal arts.

This is his virtue.

That disciple, O great king, endowed with such virtue, sees no danger anywhere due to his restraint in virtue.

Just as a king, a noble warrior, having defeated his enemies, sees no danger anywhere due to his victory over his enemies; so too, O great king, that disciple, endowed with such virtue, sees no danger anywhere due to his restraint in virtue.

He experiences internal blameless happiness due to this noble aggregate of virtue.

Thus, O great king, a disciple is endowed with virtue.

The great virtue is completed.

4.3.2.

Concentration

4.3.2.1. Restraint of the Senses

And how, O great king, is a disciple guarded in the doors of the senses?

Here, O great king, a disciple, having seen a form with the eye, does not grasp at its signs or features.

Since, if he left the eye faculty unguarded, unskillful, unwholesome states of longing and dejection might invade him, he practices restraint, guards the eye faculty, and undertakes the restraint of the eye faculty.

Having heard a sound with the ear...

having smelled an odor with the nose...

having tasted a flavor with the tongue...

having felt a touch with the body...

having cognized a mental object with the mind, he does not grasp at its signs or features.

Since, if he left the mind faculty unguarded, unskillful, unwholesome states of longing and dejection might invade him, he practices restraint, guards the mind faculty, and undertakes the restraint of the mind faculty.

He experiences internal unblemished happiness due to this noble restraint of the faculties.

Thus, O great king, a disciple is guarded in the doors of the senses.

4.3.2.2.

Mindfulness and Clear Knowing

And how, O great king, is a disciple endowed with mindfulness and clear knowing?

A disciple is mindful when going forward and returning; mindful when looking ahead and looking away; mindful when bending and stretching; mindful when carrying the outer robe, bowl, and robe; mindful when eating, drinking, consuming food, and tasting; mindful when defecating and urinating; mindful when walking, standing, sitting, falling asleep, waking up, talking, and remaining silent.

Thus, a disciple is endowed with mindfulness and clear knowing.

A disciple is content with robes to protect his body and alms food to sustain his stomach.

Wherever he goes, he sets out taking only these.

Just as a bird, wherever it goes, flies with its wings as its only burden; so too, a disciple is content with robes to protect his body and alms food to sustain his stomach.

Wherever he goes, he sets out taking only these.

Thus, a disciple is content.

Endowed with this noble aggregate of virtue, this noble restraint of the faculties, this noble mindfulness and clear knowing, and this noble contentment, he resorts to a secluded dwelling: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle thicket, an open space, or a heap of straw.

After returning from his alms round, he sits down cross-legged, holding his body erect, and establishes mindfulness before him.

Abandoning greed for the world, he dwells with a mind free from greed, he purifies his mind from greed. Abandoning ill will and hatred, he dwells with a mind free from ill will, compassionate for the welfare of all living beings, he purifies his mind from ill will and hatred.

Abandoning sloth and torpor, he dwells free from sloth and torpor, perceiving light, mindful and clearly knowing, he purifies his mind from sloth and torpor. Abandoning restlessness and remorse, he dwells unagitated, with an inwardly peaceful mind, he purifies his mind from restlessness and remorse.

Abandoning doubt, he dwells having gone beyond doubt, unperplexed about wholesome states, he purifies his mind from doubt.

Just as a man taking a loan would engage in business, and his business would succeed, he would repay his old debts and there would be a surplus for maintaining his wife.

He would reflect: Before, taking a loan, I engaged in business.

Now my business has succeeded, I have repaid my old debts, and there is a surplus for maintaining my wife.

Because of this, he would experience joy and happiness.

Just as a man afflicted, suffering, and gravely ill, with no appetite and weak in body, would later recover from that illness, regain his appetite, and become strong in body.

He would reflect: Before, I was afflicted, suffering, and gravely ill, with no appetite and weak in body.

Now I have recovered from that illness, regained my appetite, and become strong in body.

Because of this, he would experience joy and happiness.

Just as, great king, a man bound in prison would later be released from prison, safe and secure, with no loss of property.

He would reflect:

Before, I was bound in prison. Now I have been released from prison, safe and secure, with no loss of property.

Because of this, he would experience joy and happiness.

Just as, great king, a man who was a slave, not his own master, dependent on others, unable to go where he wanted, would later be freed from slavery, become his own master, independent, and able to go where he wanted. He would reflect:

Before, I was a slave, not my own master, dependent on others, unable to go where I wanted.

Now I have been freed from slavery, become my own master, independent, and able to go where I want.

Because of this, he would experience joy and happiness.

Just as, great king, a man with wealth and property, traveling through a desert, a perilous path with little food, would later cross the desert safely and reach a village, a secure place free from danger. He would reflect:

Before, with wealth and property, I traveled through a desert, a perilous path with little food.

Now I have crossed the desert safely and reached a village, a secure place free from danger.

I am fearless.

From that cause, he would obtain joy and attain happiness.

In the same way, O great king, a disciple sees these five hindrances in himself as debts, diseases, imprisonment, slavery, and a desert journey.

Just as, O great king, freedom from debt, health, release from imprisonment, freedom from slavery, and a safe land;

in the same way, O great king, a disciple sees these five hindrances removed in himself.

When he sees these five hindrances removed in himself, joy arises, and for one who is joyful, pīti arises. For one with a rapturous mind, the body becomes tranquil, and one with a tranquil body feels happiness. For one who is happy, the mind becomes concentrated.

First Jhana

He, secluded from sensual pleasures, secluded from unwholesome states, enters and dwells in the first jhana, which is accompanied by applied and sustained attention, with pīti and happiness born of seclusion.

He suffuses, fills, and permeates his body with the pīti and happiness born of seclusion, so that there is no part of his entire body that is not suffused with the pīti and happiness born of seclusion.

Just as, O great king, a skilled bathman or his apprentice, kneading bath powder with water, would so thoroughly knead it that the ball of bath powder would be saturated, permeated, and suffused with moisture, inside and out, yet would not drip; in the same way, O great king, a disciple suffuses, fills, and permeates his body with the pīti and happiness born of seclusion, so that there is no part of his entire body that is not suffused with the pīti and happiness born of seclusion.

This, too, O great king, is a visible fruit of the contemplative life, more excellent and sublime than the previous visible fruits.

Second Jhana

Again, O great king, with the subsiding of applied and sustained attention, a disciple enters and dwells in the second jhana, which has internal confidence and unification of mind, is without applied and sustained attention, and has pīti and happiness born of concentration.

He suffuses, fills, and permeates his body with the pīti and happiness born of concentration, so that there is no part of his entire body that is not suffused with the pīti and happiness born of concentration. Just as, O great king, a deep lake with water welling up from within, having no inflow from the east, west, north, or south, and with no timely showers, yet the cool waters welling up from within the lake would suffuse, fill, and permeate it, so that there is no part of the entire lake that is not suffused with the cool waters; in the same way, O great king, a disciple suffuses, fills, and permeates his body with the pīti and happiness born of concentration, so that there is no part of his entire body that is not suffused with the pīti and happiness born of concentration.

This, too, O great king, is a visible fruit of the contemplative life, more excellent and sublime than the previous visible fruits.

Third Jhana

Again, O great king, with the fading away of pīti, a disciple dwells in equanimity, mindful and fully aware, and experiences happiness with the body. He enters and dwells in the third jhana, of which the noble ones declare: He dwells in equanimity, mindful, and happy.

He suffuses, fills, and permeates his body with the happiness free from pīti, so that there is no part of his entire body that is not suffused with the happiness free from pīti.

Just as, O great king, in a pond of blue, red, or white lotuses, some of the lotuses born and growing in the water, immersed in the water, and flourishing while submerged, would be suffused, filled, and permeated from their roots to their tips with the cool water, so that there is no part of the entire lotuses that is not suffused with the cool water; in the same way, O great king, a disciple suffuses, fills, and permeates his body with the happiness free from pīti, so that there is no part of his entire body that is not suffused with the happiness free from pīti.

This, too, O great king, is a visible fruit of the contemplative life, more excellent and sublime than the previous visible fruits.

Fourth Jhana

Again, O great king, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, a disciple enters and dwells in the fourth jhana, which has neither-pain-nor-pleasure and purity of mindfulness due to equanimity.

He sits suffusing his body with a pure, bright mind, so that there is no part of his entire body that is not suffused with a pure, bright mind.

...it is not untouched by a mind purified and cleansed in every way.

Just as, O great king, a man sitting covered with a white cloth from head to foot would not have any part of his body untouched by the white cloth; in the same way, O great king, a disciple sitting with a mind purified and cleansed in every way would not have any part of his body untouched by the purified and cleansed mind.

This, O great king, is a visible fruit of the ascetic life, more excellent and sublime than the previous visible fruits of the ascetic life.

4.3.3.

Knowing of the Eightfold Path

4.3.3.1. Insight Knowing

With his mind thus concentrated, purified, bright, unblemished, free from impurities, pliant, workable, steady, and attained to imperturbability, he directs and inclines it to knowing and vision.

He knows thus: This body of mine is material, made up of the four great elements, born of mother and father, nourished with rice and gruel, subject to impermanence, to being worn and rubbed away, to breaking apart and destruction; and this consciousness of mine is dependent on it and bound up with it. Just as, O great king, a beautiful beryl gem, eight-faceted, well-cut, clear, bright, and unblemished, would be strung with a blue, yellow, red, white, or orange thread.

A man with good eyesight, taking it in his hand, would examine it thus: This is a beautiful beryl gem, eight-faceted, well-cut, clear, bright, and unblemished, and this thread is blue, yellow, red, white, or orange.

In the same way, O great king, a disciple with his mind thus concentrated, purified, bright, unblemished, free from impurities, pliant, workable, steady, and attained to imperturbability, directs and inclines it to knowing and vision.

He knows thus: This body of mine is material, made up of the four great elements, born of mother and father, nourished with rice and gruel, subject to impermanence, to being worn and rubbed away, to breaking apart and destruction; and this consciousness of mine is dependent on it and bound up with it.

This, O great king, is a visible fruit of the ascetic life, more excellent and sublime than the previous visible fruits of the ascetic life.

4.3.3.2.

Knowing of the Mind-Made Body

With his mind thus concentrated, purified, bright, unblemished, free from impurities, pliant, workable, steady, and attained to imperturbability, he directs and inclines it to the creation of a mind-made body.

From this body, he creates another body, having form, mind-made, complete in all its limbs and faculties.

Just as, O great king, a man might draw a reed from its sheath.

He would think thus: This is the reed, this is the sheath; the reed is one thing, the sheath is another; the reed has been drawn out from the sheath.

Or just as, O great king, a man might draw a sword from its scabbard.

He would think thus: This is the sword, this is the scabbard; the sword is one thing, the scabbard is another; the sword has been drawn out from the scabbard.

Or just as, O great king, a man might draw a snake from its basket.

He would think thus: This is the snake, this is the basket; the snake is one thing, the basket is another; the snake has been drawn out from the basket.

In the same way, O great king, a disciple with his mind thus concentrated, purified, bright, unblemished, free from impurities, pliant, workable, steady, and attained to imperturbability, directs and inclines it to the creation of a mind-made body.

From this body, he creates another body, having form, mind-made, complete in all its limbs and faculties.

This, O great king, is a visible fruit of the ascetic life, more excellent and sublime than the previous visible fruits of the ascetic life.

4.3.3.3.

Knowing of Various Supernormal Powers

With his mind thus concentrated, purified, bright, unblemished, free from impurities, pliant, workable, steady, and attained to imperturbability, he directs and inclines it to the various supernormal powers.

He experiences various supernormal powers: being one, he becomes many; being many, he becomes one; he appears and vanishes; he goes unhindered through walls, through enclosures, through 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 earth; he flies cross-legged through the sky like a bird; he touches and strokes with his hand the sun and moon, so powerful and mighty; he travels in the body as far as the Brahma world.

Just as, O great king, a skilled potter or his apprentice could create from well-prepared clay whatever kind of pot he wishes to make.

Or just as, O great king, a skilled ivory carver or his apprentice could create from well-prepared ivory whatever kind of ivory work he wishes to make. he would do exactly that and bring it to completion.

Just as, great king, a skilled goldsmith or his apprentice, having prepared the gold, would shape it into whatever form he wishes, so too, great king, a disciple with a mind thus concentrated, purified, bright, unblemished, free from impurities, malleable, workable, steady, and attained to imperturbability, directs and inclines his mind to the various kinds of supernormal powers.

He enjoys various supernormal powers: being one, he becomes many; being many, he becomes one; he appears and 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 earth; sitting cross-legged, he flies through the air like a winged bird; with his hand he touches and strokes the moon and sun, mighty and powerful as they are; he exercises mastery with the body as far as the Brahma world.

This too, great king, is a fruit of the contemplative life, visible here and now, more excellent and sublime than the previous ones.

4.3.3.4. Divine Ear Knowing

With a mind thus concentrated, purified, bright, unblemished, free from impurities, malleable, workable, steady, and attained to imperturbability, he directs and inclines his mind to the divine ear element.

With the divine ear element, purified and surpassing the human, he hears both kinds of sounds, divine and human, whether near or far. Just as, great king, a man traveling along a road might hear the sound of a drum, a conch, a cymbal, or a small drum, and he would recognize it as such, so too, great king, a disciple with a mind thus concentrated, purified, bright, unblemished, free from impurities, malleable, workable, steady, and attained to imperturbability, directs and inclines his mind to the divine ear element.

With the divine ear element, purified and surpassing the human, he hears both kinds of sounds, divine and human, whether near or far.

This too, great king, is a fruit of the contemplative life, visible here and now, more excellent and sublime than the previous ones.

With a mind thus concentrated, purified, bright, unblemished, free from impurities, malleable, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowing of the awareness of other beings.

He knows the awareness of other beings, other individuals, having encompassed it with his own mind.

He knows a mind with greed as a mind with greed, and a mind without greed as a mind without greed.

He knows a mind with hate as a mind with hate, and a mind without hate as a mind without hate. He knows a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion.

He knows a contracted mind as a contracted mind, and a distracted mind as a distracted mind. He knows an exalted mind as an exalted mind, and an unexalted mind as an unexalted mind. He knows a surpassed mind as a surpassed mind, and an unsurpassed mind as an unsurpassed mind.

He knows a concentrated mind as a concentrated mind, and an unconcentrated mind as an unconcentrated mind. He knows a liberated mind as a liberated mind, and an unliberated mind as an unliberated mind.

Just as, great king, a young woman or man, youthful and fond of adornment, would look at their reflection in a clear, bright mirror or in a bowl of clear water and would know a blemish as a blemish and the absence of a blemish as the absence of a blemish, so too, great king, a disciple with a mind thus concentrated, purified, bright, unblemished, free from impurities, malleable, workable, steady, and attained to imperturbability, directs and inclines his mind to the knowing of the awareness of other beings. He knows the awareness of other beings, other individuals, having encompassed it with his own mind.

He knows a mind with greed as a mind with greed, and a mind without greed as a mind without greed. He knows a mind with hate as a mind with hate, and a mind without hate as a mind without hate.

He knows a mind with delusion as a mind with delusion, and a mind without delusion as a mind without delusion. He knows a contracted mind as a contracted mind, and a distracted mind as a distracted mind. He knows an exalted mind as an exalted mind, and an unexalted mind as an unexalted mind. He knows the superior mind as superior mind, and the unsurpassed mind as unsurpassed mind.

He knows the concentrated mind as concentrated mind, and the unconcentrated mind as unconcentrated mind.

He knows the liberated mind as liberated mind, and the unliberated mind as unliberated mind.

This too, great king, is a visible fruit of the ascetic life, more excellent and sublime than the previous visible fruits of the ascetic life.

With his mind thus concentrated, purified, bright, unblemished, rid of defilement, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowing of recollection of past lives.

He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my lifes end. Passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my lifes end. Passing away from there, I reappeared here.

Thus he recollects his manifold past lives in their modes and details.

Just as if a man were to go from his own village to another village, and from that village to another village, and from that village to return to his own village.

He would think: I went from my own village to that village, there I stood in such a way, sat in such a way, spoke in such a way, was silent in such a way. From that village, I went to another village, there too I stood in such a way, sat in such a way, spoke in such a way, was silent in such a way. From that village, I returned to my own village.

In the same way, great king, with his mind thus concentrated, purified, bright, unblemished, rid of defilement, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowing of recollection of past lives.

He recollects his manifold past lives, that is, one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births, many eons of world-contraction, many eons of world-expansion, many eons of world-contraction and expansion: There I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my lifes end. Passing away from there, I reappeared elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such my experience of pleasure and pain, such my lifes end. Passing away from there, I reappeared here.

Thus he recollects his manifold past lives in their modes and details.

This too, great king, is a visible fruit of the ascetic life, more excellent and sublime than the previous visible fruits of the ascetic life.

4.3.3.7.

Knowing of the Divine Eye

With his mind thus concentrated, purified, bright, unblemished, rid of defilement, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowing of the passing away and reappearance of beings.

With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he knows how beings pass on according to their actions: These beings, who were endowed with bad conduct of body, speech, and mind, revilers of the noble ones, wrong in their views, and undertaking actions under the influence of wrong views, with the breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell.

But these beings, who were endowed with good conduct of body, speech, and mind, not revilers of the noble ones, right in their views, and undertaking actions under the influence of right views, with the breakup of the body, after death, have reappeared in a good destination, even in the heavenly world. Thus with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he knows how beings pass on according to their actions.

Just as if there were a mansion in the central square, and a man with good sight standing there might see people entering a house, leaving it, walking along the street, and sitting in the central square.

He would think: These people are entering a house, these are leaving it, these are walking along the street, and these are sitting in the central square.

In the same way, great king...

The disciple, with a mind thus concentrated, purified, bright, unblemished, free from impurities, pliant, workable, steady, and attained to imperturbability, directs and inclines his mind to the knowing of the passing away and reappearance of beings.

With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he knows how beings pass on according to their actions: These worthy 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 breakup of the body, after death, have reappeared in a state of deprivation, in a bad destination, in perdition, even in hell. But these worthy 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 breakup of the body, after death, have reappeared in a good destination, even in a heavenly world.

Thus, with the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he knows how beings pass on according to their actions.

This too, great king, is a fruit of the contemplative life, visible here and now, more excellent and sublime than the previous ones.

With a mind thus concentrated, purified, bright, unblemished, free from impurities, pliant, workable, steady, and attained to imperturbability, he directs and inclines his mind to the knowing of the destruction of the taints.

He knows as it really is: This is suffering, he knows as it really is: This is the origin of suffering, he knows as it really is: This is the cessation of suffering, he knows as it really is: This is the way leading to the cessation of suffering.

He knows as it really is: These are the taints, he knows as it really is: This is the origin of the taints, he knows as it really is: This is the cessation of the taints, he knows as it really is: This is the way leading to the cessation of the taints.

Knowing thus, seeing thus, his mind is liberated from the taint of sense satisfaction, from the taint of being, and from the taint of ignorance. When it is liberated, there comes the knowing: It is liberated. He knows: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.

Just as if there were a lake in a mountain recess, clear, limpid, and undisturbed, where a man with good eyesight standing on the bank could see shells, gravel, and pebbles, and shoals of fish swimming about and resting, he would know: This lake is clear, limpid, and undisturbed, and there are these shells, gravel, and pebbles, and these shoals of fish swimming about and resting.

So too, great king, with a mind thus concentrated, purified, bright, unblemished, free from impurities, pliant, workable, steady, and attained to imperturbability, the disciple directs and inclines his mind to the knowing of the destruction of the taints.

He knows as it really is: This is suffering, he knows as it really is: This is the origin of suffering, he knows as it really is: This is the cessation of suffering, he knows as it really is: This is the way leading to the cessation of suffering.

He knows as it really is: These are the taints, he knows as it really is: This is the origin of the taints, he knows as it really is: This is the cessation of the taints, he knows as it really is: This is the way leading to the cessation of the taints.

Knowing thus, seeing thus, his mind is liberated from the taint of sense satisfaction, from the taint of being, and from the taint of ignorance. When it is liberated, there comes the knowing: It is liberated.

He knows: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.

This, great king, is a fruit of the contemplative life, visible here and now, more excellent and sublime than the previous ones.

And there is no other fruit of the contemplative life, visible here and now, more excellent and sublime than this.

When this was said, King Ajātasattu of Magadha, the son of Queen Videhi, said to the Blessed One: Excellent, venerable sir, excellent, venerable sir!

Just as if one were to set upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to hold up a lamp in the dark so that those with eyes could see forms, in the same way the Blessed One has, in many ways, made the Dhamma clear.

I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of disciples. May the Blessed One accept me as a lay follower who has gone for refuge from this day forth for as long as life lasts.

An offense overcame me, venerable sir, due to folly and unskillfulness, in that for the sake of sovereignty I deprived my father, a righteous man and a righteous king, of his life.

May the Blessed One accept my confession of this offense as an offense for me, so that in the future I may restrain myself.

Let him accept this confession for the sake of restraint in the future.

Indeed, great king, you have committed an offense out of ignorance, delusion, and unskillfulness, in that you killed your righteous father, the just king.

But since you, great king, have seen the offense as an offense and have made amends according to the Dhamma, we accept it from you.

This is growth, great king, in the discipline of the noble ones, that one sees an offense as an offense, makes amends according to the Dhamma, and undertakes restraint in the future.

Having said this, King Ajātasattu of Magadha, son of Vedehi, said to the Blessed One:

Now, venerable sir, we must go, we have many duties and much to do.

Now, great king, you may go at your own convenience.

Then King Ajātasattu of Magadha, son of Vedehi, having rejoiced and approved of the Blessed One's words, rose from his seat, paid homage to the Blessed One, circumambulated him, and departed.

Then, not long after King Ajātasattu of Magadha, son of Vedehi, had left, the Blessed One addressed the disciples:

Disciples, this king is wounded.

Disciples, this king is ruined.

If this king had not killed his righteous father, the just king, the stainless, immaculate eye of Dhamma would have arisen in him right here on this seat.

The Blessed One said this.

Satisfied, the disciples rejoiced in the Blessed One's words.

Thus ends the second discourse on the fruits of recluseship.