SAMANNAPHALA SUTTA
(The Fruits of the Life of a Samana)

TEN SUTTAS FROM DIGHA NIKAYA

BURMA PITAKA ASSOCIATION, 1984

1. Of the King and His Ministers

26. (iii) Psychic Power
Iddhivida Nana

29. (vi) Knowledge of Past Existences
Pubbenivasanussati Nana

30. (vii) Divine Power of Sight
Dibbacakkhu Nana

31. (viii) Knowledge of Extinction of Moral Intoxicants
Asavakkhaya Nana

32. Ajatasattu Becomes a Lay Disciple

1. Of the King and His Ministers

150. Thus have I heard:

At one time, the Bhagava was residing in Rajagaha at the mango grove of Jivaka, the adopted son of the Prince (Abhaya), together with a large company of bhikkhus, numbering twelve hundred and fifty.

At that time King Ajatasattu of Magadha, the son of Queen Vedehi, was resting on the upper terrace of his palace with a retinue of ministers, on the night of the fasting day. the fullmoon day of the month at the end of the four-month rainy season when the white lotus bloomed.

On that day of fasting, King Ajatasattu of Magadha, the son of Queen Vedehi, made a solemn utterance thus:

"Pleasant, indeed, is the moonlit night, friends! Beautiful, indeed, is the moonlit night, friends! Fair to behold, indeed, is the moonlit night, friends* Lovely, indeed, is the moonlit night, friends! Remarkable, indeed, is the moonlit night', friends! Which samana or brahmana shall I attend on today? Which samana or brahmana can make my (troubled) mind clear and calm when I attend on him?"

{* Remarkable, by illumining the paths of the heavenly bodies, according to the Commentary.}

151. When King Ajatasattu of Magadha, the son of Queen Vedehi, had made this utterance, a certain minister addressed him thus:

"Your Majesty! There is this Purana Kassapa,

who has a group of disciples, with his own sect, being the teacher of his sect, reputed and well-known, the founder of a school of thought, acclaimed by many as virtuous, ripe with experience, having spent long years as an ascetic, with knowledge of the olden days, and far advanced in age.

Let Your Majesty attend on that Purana Kassapa. If Your Majesty should attend on him, your mind might become clear and calm."

King Ajatasattu of Magadha, the son of Queen Vedehi, remained silent.

152. Another of the ministers addressed King Ajatasattu of Magadha, the son of Queen Vedehi, thus:

"Your Majesty! There is this Makkhali Gosala,

Let Your Majesty attend on that Makkhali Gosala. If Your Majesty should attend on him, your mind might become clear and calm."

King Ajatasattu of Magadha, the son of Queen Vedehi, remained silent.

153. Another of the ministers addressed King Ajatasattu of Magadha, the son of Queen Vedehi, thus:

"Your Majesty! There is this Ajita Kesakambala,

Let Your Majesty attend on that Ajita Kesakambala. If Your Majesty should attend on him, your mind might become clear and calm."

King Ajatasattu of Magadha, the son of Queen Vedehi, remained silent.

154. Another of the ministers addressed King Ajatasattu of Magadha, the son of Queen Vedehi, thus:

"Your Majesty! There is this Pakudha Kaccayana,

Let Your Majesty attend on that Pakudha Kaccayana. If Your Majesty should attend on him, your mind might become clear and calm."

King Ajatasattu of Magadha, the son of Queen Vedehi, remained silent.

155. Another of the ministers addressed King Ajatasattu of Magadha, the son of Queen Vedehi, thus:

"Your Majesty! There is this Sancaya Belatthaputta,

Let Your Majesty attend on that Sancaya Belatthaputta. If Your Majesty should attend on him, your mind might become clear and calm."

King Ajatasattu of Magadha, the son of Queen Vedehi, remained silent.

156. Another of the ministers addressed King Ajatasattu of Magadha, the son of Queen Vedehi, thus:

"Your Majesty! There is this Nigantha Nataputta,

Let Your Majesty attend on that Nigantha Nataputta. If Your Majesty should attend on him, your mind might become clear and calm."

King Ajatasattu of Magadha, the son of Queen Vedehi, remained silent.

2. Concerning Jivaka, adopted son of a Prince

157. At that time, Jivaka, the adopted son of the Prince (Abhaya), was seated in silence, not far from King Ajatasattu of Magadha, the son of Queen Vedehi, who then asked: "Friend Jivaka! Why do you remain silent ?"

"Your Majesty! (said Jivaka,) "The Exalted One, the Homage-Worthy, the Perfectly Self-Enlightened, is now dwelling in our mango grove with a large company of bhikkhus, numbering twelve hundred and fifty. His fame has spread far and wide in this way:

'It has been said of the Bhagava that he is worthy of special veneration (Araham); that he truly comprehends the dhammas by his own intellect and insight (Sammasambuddha); that he possesses supreme knowledge and the perfect practice of morality (Vijjacaranasampanna); that he speaks only what is beneficial and true (Sugata); that he knows all the three lokas* (Lokavidu): that he is incomparable in taming those who deserve to be tamed (Anuttaropurisadammasarathi); that he is the Teacher of devas and men (Satthadevamanussanam); that he is the Enlightened One, knowing and teaching the Four Noble Truths (Buddha); and that he is the Most Exalted (Bhagava).'

"Let Your Majesty attend on the Bhagava, and if you should attend on him, your mind might become clear and calm."

{* The three lokas are: the animate world (Sattaloka), the inanimate world ( Okasaloka ) and the world of the conditioned (Sankharaloka)}.

158. "If that be so, Friend Jivaka, make the riding elephants ready."

Saying "Very well, Your Majesty!" to King Ajatasattu of Magadha, the son of Queen Vedehi, Jivaka, the adopted son of the Prince (Abhaya), had five hundred cow-elephants together with the King's elephant made ready, and informed him, "Your Majesty! The riding elephants are ready. Your Majesty can proceed at will."*

{* A Literal translation would read: "Now you know the time"}.

159. Then King Ajatasattu of Magadha, the son of Queen Vedehi, had the female attendants mounted on the five hundred cow-elephants, one on each, and himself riding on his state elephant, with dignity befitting royalty, attended by torch-bearers, set forth from Rajagaha to the mango grove of Jivaka, the adopted son of the Prince (Abhaya).

On getting near the mango grove, King Ajatasattu of Magadha, the son of Queen Vedehi, was seized with fear and alarm which caused the hairs on his body to stand erect. Frightened and agitated, with hairs standing on end, King Ajatasattu of Magadha, the son of Queen Vedehi, said to Jivaka, the adopted son of the Prince (Abhaya):

"Friend Jivaka! Are you sure that you are not deceiving me? Friend Jivaka! Are you sure that you are not playing me tricks? Friend Jivaka! Are you sure you are not giving me into the hands of enemies? How is it that there is no sound, not even a sneeze nor a cough nor a spoken word among so large an assemblage of bhikkhus numbering twelve hundred and fifty?'

"Great King," (said Jivaka,) "Be not afraid! Great King! Be not afraid! Noble King, I am not deceiving you; Noble King, I am not playing you tricks; Noble King, I am not giving you into the hands of enemies. Proceed, Great King, proceed! The lamps are burning bright in the pavilion."

3. Questions on the Fruits of the Life of a Samana

160. Then King Ajatasattu of Magadha, the son of Queen Vedehi, having gone on the elephant as far as it should go, dismounted and approached on foot the door of the pavilion and said to Jivaka, the adopted son of the Prince (Abhaya), "But, Friend Jivaka, where is the Bhagava?"

Jivaka said, "Great King, this is the Bhagava. The One sitting against the middle pillar and facing east, in front of the bhikkhus, is the Bhagava."

161. Then King Ajatasattu of Magadha, the son of Queen Vedehi, approached the Bhagava, paid him homage and standing in a suitable place, looked again and again at the bhikkhus of the assemblage who were seated in perfect silence and calm as the waters of a clear lake. Then he made this solemn utterance:

"Would that my son, Prince Udayabhadda, be as peaceful as this assembly of the bhikkhus!"

"Indeed, Great King," said the Bhagava, "your thoughts have gone where affection leads."

"Venerable Sir," said the King, "I love Udayabhadda, the young Prince. Now this assembly of bhikkhus is very peaceful. May the young Prince, Udayabhadda, have the peace that this assembly possesses."

162. Then King Ajatasattu of Magadha, the son of Queen Vedehi, made obeisance to the Bhagava, paid respect to the assembly of bhikkhus with joined palms raised (to the forehead) and took a suitable seat. And he addressed the Bhagava thus:

"Venerable Sir! If the Bhagava would permit me to put a question, I would like to ask something on a certain subject."

"You may ask, Great King," said the Bhagava, "what ever you wish to ask."

163. "Venerable Sir! There are (men of) various callings. And what are they?

They are: Elephant riders; horse riders; charioteers; archers; standard-bearers; military strategists; commandos; men of royal birth prominent as warriors; members of striking forces; men brave as elephants; men of valour; mail-clad warriors; trusted servants; confectioners; barbers; bath attendants; cooks; garland-makers; washermen; weavers; reed-mat makers; potters; arithmeticians; and accountants. Besides them, there are men of many other callings.

All those skilled in them enjoy the fruits of their proficiency in this very life. They make themselves well-fed and happy. And so do they make their mothers and fathers well-fed and happy, their wives and children well-fed and happy, and their friends well-fed and happy. They engage them selves in the practice of making gifts to samanas and brahmanas with a view to attaining the higher realms, the abodes of devas, and obtaining happy and beneficial results.

Can you, Venerable Sir, reveal to me the advantages to be gained in this very life from being a samana, similar to the advantages accruing from these callings ?"

164. "Do you remember, Great King, ever putting the same question to other samanas and brahmanas ?"

"I do remember, Venerable Sir, putting the same question to other samanas and brahmanas."

"Great King, if it is not burdensome for you to tell me how other samanas and brahmanas answered your questions, tell me."

"In the presence of the Bhagava, or a personage like him, it will not be burdensome for me."

"If that be so, speak, Great King!"

4. The Creed of Purana Kassapa

165. Once, Venerable Sir, I went to Purana Kassapa and exchanged glad greetings with him. Having exchanged courteous and memorable greetings, I sat in a suitable place and put to him this question:

"O Kassapa! There are (men of) various callings. And what are they?

Can you, O Kassapa, reveal to me the advantages to be gained in this very life from being a samana, similar to the advantages accruing from these callings ?"

166. At this, Venerable Sir, Purana Kassapa made this reply:

"Great King! One who acts or causes others to act, one who mutilates or causes others to mutilate, one who torments or causes others to torment, one who inflicts sorrow or causes others to inflict sorrow, one who oppresses and causes others to oppress, one who threatens or causes others to threaten, one who kills or causes others to kill, one who steals or causes others to steal, one who breaks into houses or causes others to break into houses, one who raids or causes others to raid villages, one who robs or causes others to rob, one who commits or causes others to commit highway robbery, one who commits or causes others to commit adultery or one who tells lies or causes others to tell lies is not deemed to have done evil even though he has done (these things). Even if one cuts up all beings on this earth into a pile or a heap of flesh with a grinding wheel fitted with razors, evil will not be caused. No evil ensues therefrom. Even if anyone living on the south bank of the Ganges should kill or cause others to kill, mutilate or cause others to mutilate, or torment or cause others to torment, no evil is done. No evil ensues therefrom. Even if anyone living on the north bank of the Ganges should give alms or cause others to give alms, or make offerings or cause others to make offerings, no meritorious action is done. No merit ensues therefrom. Such actions as giving in charity, controlling the senses, observing morality and speaking the truth will not bring about meritorious ness. No merit ensues therefrom."

Venerable Sir! I asked Purana Kassapa about the advantages in this very Life of being a samana, and he replied by expounding the doctrine of Akiriya. non-causative action or non-kamma. It is as if, when asked about a mango tree, he explains what a mountain-jack* is and when asked about a mountain-jack he explains what a mango tree is. Similarly, Purana Kassapa, when asked about the advantages in this very life of being a samana, explained to me the doctrine of Akiriya, non-kamma. At that, it occurred to me thus, Venerable Sir!

"Why should a king like me think of blaming the samanas and brahmanas living in my realm?"

Venerable Sir! I was not pleased with what Purana Kassapa told me. But I did not say that I rejected what he said. Although I neither liked it nor rejected it and said nothing about my displeasure, I arose and departed from his presence without accepting what he said or paying any heed to it.

{* mountain-jack, labuja: some translate this term as breadfruit tree.}

5. The Creed of Mikkhali Gosala

167. Once, Venerable Sir, I went to Makkhali Gosala and exchanged glad greetings with him. Having exchanged courteous and memorable greetings, I sat in a suitale place and put to him this question:

"O Gosala! There are (men of) various callings. And what are they?

Can you, O Gosala, reveal to me the advantages to be gained in this very life from being a samana, similar to the advantages accruing from these callings ?"

168. At this, Venerable Sir, Makkhali Gosala made this reply:

"Great King! There exists no cause or condition for beings to become defiled; they are defiled without cause or condition. There exists no cause or condition for beings to become absolutely pure; they are absolutely pure without cause or condition. There is no such thing as action done by oneself, nor action done by another for the sake of oneself, nor action done by men. There is no power, no energy, no human strength and no human endeavour. All sentient beings, all those that breathe, all those that exist, all those that possess the principle of life are devoid of power, energy, strength and endeavour. They just happen naturally, by chance and according to their own individual character. They experience pleasure and pain in accordance with the various positions they occupy in their hierarchy of six kinds of births. There are one million four hundred and six thousand six hundred main types of beings. There are five hundred kinds of actions (kamma), or else five, or else three; and there are complete actions as well as half actions. There are sixty two methods of religious practices, sixty-two world cycles, six categories of special castes, eight stages of man, four thousand and nine hundred 'modes of living, four thousand and nine hundred kinds of wandering ascetics, four thousand and nine hundred abodes of naga serpents, two thousand faculties of the senses, three thousand abodes of suffering (niraya), thirty-six repositories of atoms of dust, seven kinds of rebirth with consciousness (sanna), seven kinds of rebirth with out consciousness, seven kinds of reproduction by budding and grafting, seven kinds of devas, seven kinds of human beings, seven kinds of sprites, seven kinds of lakes, seven kinds of great prominences, seven hundred small prominences, seven great chasms, seven hundred small chasms, seven major dreams and seven hundred minor dreams. And then there are eighty four hundred thousand great cycles of time during which the fool and the wise alike, wandering from one existence to another, will at last put an end to the round of suffering. In the meanwhile there will be no end (of it). No one can say: 'By the practice of this morality and conduct, of this austerity, of this chastity, I shall make my immature actions grow into maturity, at the same time destroying mature actions by repeated encounters.' All happiness and misery have been measured in the measuring basket; and the round of rebirths is in this way delimited, with no extension or reduction. When a ball of string is thrown forward, it will go as far as the length of the string allows. In like manner both the fool and the wise would wander from one existence to another as far as they can go, and ultimately make an end of the round of suffering."

169. Venerable Sir! I asked Makkhali Gosala about the advantages in this very life of being a samara and he replied by expounding the doctrine of samsara suddhi, purification by means of the round of suffering. It is as if, when asked about a mango tree, he explains what a mountain-jack is and when asked about a mountain-jack, he explains what a mango tree is. Similarly, Makkhali Gosala, when asked about the advantages in this very life of being a samana, explained to me the doctrine of purification by means of the round of suffering. At that, it occurred to me thus, Venerable Sir!

"Why should a king like me think of blaming the samanas and brahmanas living in my realm?"

Venerable Sir! I was not pleased with what Makkhali Gosala told me. But I did not say that I rejected what he said. Although I neither liked it nor rejected it and said nothing about my displeasure, I arose and departed from his presence without accepting what he said or paying any heed to it.

6. The Creed of Ajita Kesakambala

170. Once, Venerable Sir, I went to Ajita Kesakambala and exchanged glad greetings with him. Having exchanged courteous and memorable greetings, I sat in a suitable place and put to him this question.

"O Ajita! There are (men of) various callings. And what are they?

Can you, O Ajita, reveal to me the advantages to be gained in this very life from being a samana, similar to the advantages accruing from these callings ?"

171. At this, Venerable Sir. Ajita Kesakambala made this reply:

"Great King! There is no (consequence to) alms-giving, sacrifice or oblation. A good or bad action produces no result. This world does not exist, nor do other worlds. There is no mother, no father, (all good or evil done to them producing no result). There is no rebirth of beings after death. In this world, there are no samanas or brahmanas, established in the Noble Path and accomplished in good practice, who through direct knowledge (i.e.,magga insight) acquired by their own efforts, can expound on this world and other worlds. This being is but a compound of the four great primary elements; after death, the earth-element (or element of extension) returns and goes back to the body of the earth, the water-element (or element of cohesion) returns and goes back to the body of water, the fire-element (or element of thermal energy) returns and goes back to the body of fire, and the air-element (or element of motion) returns and goes back to the body of air, while the mental faculties pass on into space. The four pall-bearers and the bier (constituting the fifth) carry the corpse. The remains of the dead can be seen up to the cemetery where bare bones lie greying like the colour of the pigeons. All alms- giving ends in ashes. Fools prescribe alms-giving; and some assert that there is such a thing as merit in alms-giving; but their words are empty, false and nonsensical. Both the fool and the wise are annihilated and destroyed after death and dissolution of their bodies. Nothing exists after death."

172. Venerable Sir! I asked Ajita Kesakambala about the advantages in this very life of being a samana, and he replied by expounding the doctrine of annihilation. It is as if, when asked about a mango tree, he explains what a mountain-jack is and when asked about a mountain-jack, he explains what a mango tree is. Similarly, Ajita Kesakambala, when asked about the advantages in this very life of being a samara, explained to me the doctrine of annihilation. At that, it occurred to me thus, Venerable Sir!

"Why should a king like me think of blaming the samanas and brahmanas living in my realm?"

Venerable Sir! I was not pleased with what Ajita Kesakambala told me. But I did not say that I rejected what he said. Although I neither liked it nor rejected it and said nothing about my displeasure. I arose and departed from his presence without accepting what he said or paying any heed to it.

7. The Creed of Pakudha Kaccayana

173. Once, Venerable Sir, I went to Pakudha Kaccayana and exchanged glad greetings with him. Having exchanged courteous and memorable greetings, I sat in a suitable place and put to him this question.

"O Kaccayana ! There are (men of) various callings. And what are they?

Can you, O Kaccayana, reveal to me the advantages to be gained in this very life from being a samana, similar to the advantages accruing from these callings ?"

174. At this, Venerable Sir, Pakudha Kaccayana made this reply:

"Great King! There is this group of seven which is neither made nor caused to be made, and neither created nor caused to be created. These seven are sterile, permanent as a mountain peak and firm as a gate post. They are unshakable, immutable, unable to harm one another and incapable of causing pleasure or pain or both pleasure and pain to one another. And what are those seven? They are: the body of earth, of water, of fire, of air; pleasure, pain and the soul*.

"These seven are neither made nor caused to be made, and neither created nor caused to be created. They are sterile, permanent as a mountain peak and firm as a gate post. They are unshakable, immutable, unable to harm one another and incapable of causing pleasure or pain or both pleasure and pain to one another. Among the seven there is neither killer nor one who causes killing, neither hearer nor one who causes hearing, neither knower nor one who causes knowing. When one cuts off another's head with a sharp weapon, it does not mean that one has killed the other, for the weapon only falls through the space in between the seven."

{* The soul: jiva, Another moaning of jiva is "life" or the "life-principle".

175. Venerable Sir! I asked Pakudha Kaccayana about the advantages in this very life of being a samana and he replied by substituting another subject. It is as if, when asked about a mango tree, he explains what a mountain-jack is and when asked about a mountain-jack, he explains what a mango tree is. Similarly, Pakudha Kaccayana, when asked about the advantages in this very life of being a samana, substituted another subject. At that, it occurred to me thus, Venerable Sir!

"Why should a king like me think of blaming the samanas and brahmanas living in my realm ?"

Venerable Sir! I was not pleased with what Pakudha Kaccayana told me. But I did not say that I rejected what he said. Although I neither liked it nor rejected it and said nothing about my displeasure, I arose and departed from his presence without accepting what he said or paying any heed to it.

8. The Creed of Nigantha Nataputta

176. Once, Venerable Sir, I went to Nigantha Nataputta and exchanged glad greetings with him. Having exchanged courteous and memorable greetings, I sat in a suitable place and put to him this question.

"O Aggivessana !* There are (men of) various callings. And what are they?

Can you, O Aggivessana, reveal to me the advantages to be gained in this very life from being a samana, similar to the advantages accruing from these callings ?"

177. At this, Venerable Sir, Nigantha Nataputta made this reply:

"Great King! In this world a Nigantha is disciplined in four kinds of self-restraint. And what are they? They are as follows. A Nigantha abstains from taking cold water from all sources. He abstains from all (evil), and by such complete abstinence, throws off all (evil), and achieves* perfect restraint. O King! A Nigantha who is disciplined in these four kinds of self-restraint is deemed to have become perfected in self-discipline, self-restraint and steadfastness."

178. Venerable Sir! I asked Nigantha Nataputta about the advantages in this very life of being a samana, and he replied by expounding the fourfold self-discipline. It is as if, when asked about a mango tree, he explains what a mountain-jack is and when asked about a mountain-jack, he explains what a mango tree is. Nigantha Nataputta, when asked about the advantages in this very life of being a samana, expounded the fourfold self-discipline. At that, it occurred to me thus, Venerable Sir!

"Why should a king like me think of blaming the samanas and brahmanas living in my realm ?"

Venerable Sir! I was not pleased with what Nigantha Naaputta told me. But I did not say that I rejected what he said. Although I neither liked it nor rejected it and said nothing about my displeasure, I arose and departed from his presence without accepting what he said or paying any heed to it.

9. The Creed of Sancaya Belatthaputta

179. Once, Venerable Sir, I went to Sancaya Belatthaputta and exchanged glad greetings with him. Having exchanged courteous and memorable greetings, I sat in a suitable place and put to him this question.

"O Sankaya! There are (men of) various callings. And what are they?

Can you, O Sankaya,, reveal to me the advantages to be gained in this very life from being a samana, similar to the advantages accruing from these callings ?"

180. At this, Venerable Sir, Sancaya Belatthaputta made this reply:

"If I were asked, 'Is there another world?' and if I took it that there is, I should answer 'There is another world.' But I would not say this way, nor that way, nor the other way; neither would I say not this way, not that way, not the other way; nor would I say otherwise.

If I were asked:

• whether there is not another world...

• whether there is, and also is not, another world. ....

• whether there neither is, nor is not, another world

• whether there is opapatika birth* of beings.... whet her' there is no opapatika birth of beings.... whether there is, and also there is not, opapatika birth of beings...

• whether it is not that there is, and also there is not, opapatika birth of beings...

• whether a good or a bad kamma produces results...

• whether a good or a bad kamma produces no results...

• whether it is that a good or a bad kamma produces results and also does not produce results...

• whether it is not that a good or a bad kamma produces results and also does not produce results...

• whether there is life after death**

• whether there is no life after death...

• whether there is life as well as no life after death...

• whether it is not that there is life as well as no life after death, and if I took it that it is not that there is life as well as no life after death, I should answer 'It is not that there is life as well as no life after death.' But I would not

• say this way, nor that way, not the other way; neither would I say not this way, not that way, not the other way; nor would I say otherwise."

* See para 65, Brahmajala Sutta.

** Literally: Whether a sentient being exists after death...

181. Venerable Sir! I asked Sancaya Belatthaputta about the advantages in this very life of being a samana, and he replied by expounding the creed of evasion. It is as if, when asked about a mango tree, he explains what a mountain-jack is, and when asked about a mountain-jack, he explains what a mango tree is. Similarly, Sancaya Belatthaputta, when asked about the advantages in this very life of being a samana, expounded the creed of evasion. At that, it occurred to me thus, Venerable Sir!

"Of all samanas and brahmanas, this man is the most foolish and bewildered. Why did he tell me the creed of evasion when I asked him about the advantages in this very life of being a samana? Why should a king like me think of blaming the samanas and brahmanas living in my realm ?"

Venerable Sir! I was not pleased with what Sancaya Belatthaputta told me. But I did not say that I rejected what he said. Although I neither liked it nor rejected it and said nothing about my displeasure, I arose and departed from his presence without accepting what he said or paying any heed to it.

10. First Advantage of a Samana's Life Experienced Here and Now

182. Venerable Sir! Let me ask of you also. There are (men of) various callings. And what are they?

183. I can, Great King! But in order to tell you about this, let me put a counter-question to you. Answer it as you like. Now what do you think of this?

Suppose you had a household servant, whose habit was to get up from bed earlier and retire later than his master, and who was ready to act at his master's bidding, performing duties to give pleasure to his master, affable in speech, and observant of his master's demeanour to know what he wanted. Suppose it occurred to him thus:

'Friends! How wonderful and extraordinary is the state of existence conditioned by meritorious deeds and the resultant effect of such deeds! Here is King Ajatasattu of Magadha, the son of Queen Vedehi, who is a man; and I also am a man. But King Ajatasattu of Magadha, the son of Queen Vedehi, enjoys to the full the five pleasures of the senses as if he were a deva. I am but a servant, getting up from bed earlier and retiring later than my master, ready to act at his bidding, performing duties to give pleasure to him, affable in speech and observant of his demeanour to know what he wants. Had I done meritorious deeds I could have been a king like him. Now it were better for me to shave off my hair and beard, don the bark-dyed robe, renounce hearth and home, and become a recluse leading the homeless life.'

Suppose that afterwards that man shaved off his hair and beard, donned the bark-dyed robe, renounced hearth and home, and became a recluse leading the homeless life. Having become a recluse he exercised self-control in bodily, verbal and mental actions, content with what he could get for food and clothing and delighting in solitude. Then suppose your attendants, reported to you thus:

'Your Majesty! Please know this. Your Majesty's servant, who used to get up from bed earlier and retire later than you, ready to act at your bidding, performing his duties to give pleasure to you, affable in speech and observant of your demeanour to know what you wanted, has shaved off his hair and beard, donned the bark-dyed robe, renounced hearth and home, and has become a recluse leading the homeless life. Having thus become a recluse he exercised self-control in bodily, verbal and mental actions, content with what he could get for food and clothing, and delighting in solitude.'

If he were thus reported, would it be appropriate for you to say:

'Men! Let that man come back to me! Let him be a servant again, rising up from bed earlier and retiring later than I, ready to act at my bidding, performing duties to give pleasure to me, affable in speech and observant of my demeanour to know what I want.'?

184. "No, Venerable Sir! Indeed we should pay respect to him, welcome him and beg him to be seated. We should even invite him to accept our offerings of such requisites as robe, food, shelter, and medicine for use in illness. And we should also provide protection and security for him according to law."

185. If that be so, Great King, what do you think of this? Is there or is there not any personally experienced advantage in being a samana?

"Venerable Sir, there is certainly a personally experienced advantage in being a samana. "

Great King! This, I say to you, is the first advantage of being a samana, personally experienced in this very life.

11. Second Advantages of a Samana's Life
Experienced Here and Now

186. "Can you, Venerable Sir, reveal to me any other similar advantage of being a samana personally experienced in this very life ?"

I can, Great King. But in order to tell you about this, let me put a counter-question to you. Answer it as you like. Now what do you think of this? Suppose you had in your kingdom a landholder cultivating his own land and paying taxes to increase (the country's) wealth. Suppose it occurred to him thus:

'Friends! How wonderful and extraordinary is the state of existence conditioned by meritorious deeds and the resultant effect of such deeds! Here is King Ajatasattu of Magadha, the son of Queen Vedehi, who is a man; and I also am a man. But King Ajatasattu of Magadha, the son of Queen Vedehi, enjoys to the full the five pleasures of the senses as if he were a deva. I am but a landholder cultivating my own land and paying taxes to increase (the country's) wealth. Had I done meritorious deeds I could have been a king like him. Now it were better for me to shave off my hair and beard, don the bark-dyed robe, renounce hearth and home, and become a recluse leading the homeless life.'

Suppose that afterwards that man gave up his wealth, great or small, leaving his relatives, be they few or be they many, shaved off his hair and beard, donned the bark-dyed robe, renounced hearth and home and became a recluse leading the homeless life. Having thus become a recluse, he exercised self-control in bodily, verbal and mental actions, content with what he could get for food and clothing, delighting in solitude. Suppose, then, your attendants reported to you thus:

'Your Majesty! Please know this. Your Majesty's landholder who used to cultivate his own land and pay taxes to increase (the country's) wealth has shaved off his hair and beard, donned the bark-dyed robe, renounced hearth and home, and has become a recluse leading the homeless life. Having thus become a recluse, he exercised self-control in bodily, verbal and mental actions, content with what he could get for food and clothing, delighting in solitude.'

If he were thus reported, would it be appropriate for you to say:

'Men! Let that man come back to me! Let him be a landholder again, cultivating his own land and paying taxes to increase (the country's) wealth.'?

188. If that be so, Great King, what do you think of this? Is there or is there not any personally experienced advantage in being a samana?

"Venerable Sir! There is certainly a personally experienced advantage in being a samana."

Great King! This, I say to you, is the second advantage of being a samana, personally experienced in this very life.

12. Higher and Better Advantage of a Samana's Life

189. "Can you, Venerable Sir, reveal to me any other advantage, higher and better, of being a samana, personally experienced in this very life ?"

I can, Great King! Listen and pay good attention. I shall speak.

"Very well, Venerable Sir!" said King Ajatasattu of Magadha, the son of Queen Vedehi.

190. Then the Bhagava spoke thus:

Great King! There arises in this world the Tathagata who is worthy of special veneration, who truly comprehends all Dhammas by his own intellect and insight, who possesses supreme knowledge and perfect practice of morality, who speaks only what is beneficial and true, who knows all the three lokas, who is incomparable in taming those who deserve to be tamed, who is the Teacher of devas and men, who is the Enlightened One, knowing and teaching the Four Noble Truths, and who is the Most Exalted. Through Perfect Wisdom, he personally realizes the nature of the universe with its devas, Maras and Brahmas, and also the world of human beings with its samanas and brahmanas, kings and men, and knowing it, he expounds on it. He proclaims the dhamma which is excellent at the beginning, excellent at the middle, and excellent at the end, with richness in meaning and words. He makes clear the completeness and purity of the Noble Practice'.

191. A householder, or his son, or anyone belonging to any caste, listens to that dhamma. On hearing the dhamma he develops faith in the Tathagata. When faith is thus developed, he considers thus:

'Confined is the life of a householder; it is a path laden with dust (of defilement). A samana's life is like an open plain. Difficult it is for a layman to pursue the Noble Practice in all its fullness, in all its purity, like a polished conch. Now, it were better for me to shave off my hair and beard, don the bark-dyed robe, renounce hearth and home, and become a recluse leading the homeless life.'

192. Afterwards, he gives up his wealth, great or small, leaving his relatives, be they few or be they many, shaves off his hair and beard, dons the bark-dyed robe, renounces hearth and home, and becomes a recluse leading the homeless life.

193. When he has thus become a samana, he practises self-restraint in accordance with the fundamental precepts (patimokkhasamvara sila). He is endowed with good practice and resorts only to suitable places**. He now sees danger even in the least offences. He observes the precepts well. Being possessed of good deeds and good words, he pursues a pure livelihood. He is endowed with morality. He has his sense-doors guarded. He attains mindfulness and clearness of comprehension. He is contented.

* Noble Practice: Brahmacariya: The Noble Practice of morality (sila), concentration (samadhi) and wisdom (panna) as practised by the Buddha and the Ariyas.

** "ReSorts. . .. places": Gocara; another interpretation of this term as "a suitable subject for constant meditation."

13. Cula Sila

(Minor Morality)

194. Great King! How is a bhikkhu endowed with morality? In this matter, Great King, a bhikkhu abandons all thoughts of taking life and abstains from destruction of life, setting aside the stick and the sword, ashamed to do evil, and he is compassionate and dwells with solicitude for the welfare of all living beings. This is one of the precepts of his morality.

He abandons all thoughts of taking what is not given and abstains from taking what is not given. He accepts only what is given, wishing to receive only what is given. He establishes himself in purity by abstaining from committing theft. This also is one of the precepts of his morality.

He abandons all thoughts of leading a life of unchastity and practises chastity, remaining virtuous and abstinent from sexual intercourse, the practice of lay people. This also is one of the precepts of his morality.

He abandons all thoughts of telling lies and abstains from telling lies, speaking only the truth, combining truth with truth, and remaining steadfast (in truth), trust worthy and not deceiving. This also is one of the precepts of his morality.

He abandons all thoughts of slandering and abstains from slander. Hearing things from these people he does not relate them to those people to sow the seed of discord among them. Hearing things from those people he does not relate them to these people to sow the seed of discord among them. He reconciles those who are at variance. He encourages those who are in accord. He delights in unity, loves it and rejoices in it. He speaks to create harmony. This also is one of the precepts of his morality.

He abandons all thoughts of speaking harshly and abstains from harsh speech. He speaks only blameless words, pleasing to the ear, affectionate, going to the heart, courteous, pleasing to many and heartening to many. This also is one of the precepts of his morality.

He abandons all thoughts of talking frivolously and abstains from frivolous talk. His speech is appropriate to the occasion, being truthful, beneficial, consistent with the Doctrine and the Discipline, memorable, timely and opportune, with reasons, confined within limits and conducive to welfare. This also is one of the precepts of his morality.

He abstains from destroying all seeds and vegetation. .

He takes only one meal a day, not taking food at night and fasting after mid-day.

He abstains from dancing, singing, music and watching (entertainment) that is a stumbling block to the attainment of morality.

He abstains from wearing flowers, using perfumes and anointing with unguents.

He abstains from the use of high and luxurious beds and seats.

He abstains from the acceptance of gold and silver.

He abstains from the acceptance of uncooked cereals.

He abstains from the acceptance of uncooked meat.

He abstains from the acceptance of women and maidens.

He abstains from the acceptance of male and female slaves.

He abstains from the acceptance of goats and sheep.

He abstains from the acceptance of chickens and pigs.

He abstains from the acceptance of elephants, cattle, horses and mares.

He abstains from the acceptance of cultivated or uncultivated land.

He abstains from acting as messenger or courier.

He abstains from buying and selling.

He abstains from using false weights and measures and counterfeits.

He abstains from such dishonest practices as bribery, cheating and fraud.

He abstains from maiming, murdering, holding persons in captivity, committing highway robbery, plundering villages and committing dacoity.

14. Majjhima Sila

(Middle Morality)

195. There are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), are given to destroying such things as seeds and vegetation. And what are such things? They are of five kinds, namely, root-germs, stem-germs, node-germs, plumu-germs and seed-germs. A bhikkhu abstains from destroying such seeds and vegetation. This is one of the precepts of his morality.

196. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), are given to storing up and using things offered, such as cooked rice, beverages, clothing, sandals, beds, unguents and eatables. A bhikkhu abstains from storing up and using such things. This also is one of the precepts of his morality.

197. And then there are certain respected samanas and brahmanas who, living on the food offered out' of faith (in kamma and its results), are given to watching (entertainment) that is a stumbling block to the attainment of morality. And what are such entertainments? They are: dancing, singing, music, shows, recitations, hand-clapping, brass-instrument-playing, drum-playing, art exhibitions, playing with an iron ball, bamboo raising games, rituals of washing the bones of the dead, elephant-fights, horse-fights, buffalo-fights, bull-fights, goat-fights, sheep-fights, cock-fights, quail-fights, fighting with quarter-staffs, boxing, wrestling, military tattoos, military reviews, route-marches and troop-movements. A bhikkhu abstains from watching (entertainments) that is a stumbling block to the attainment of morality. This also is one of the precepts of his morality.

198. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), are given to betting (and taking part in sports and games) that weakens one's vigilance (in the practice of morality). And what are such sports and games? They are: playing chess on eight-squared or ten-squared boards; playing imaginary chess using the sky as a chess-board; playing chess on a moon-shaped chess-board; flipping cowries with thumb and finger; throwing dice; playing tipcat; playing with brush and paints; playing marbles; playing whistling games with folded leaves; playing with miniature ploughs; acrobatics; turning palm-leaf wheels; measuring with toy-baskets made of leaves; playing with miniature chariots; playing with small bows and arrows; alphabetical riddles; mind-reading and simulating physical defects. A bhikkhu abstains from betting (and taking part in such sports and games) that weakens one's vigilance (in the practice of morality). This also is one of' the precepts of his morality.

199. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), are given to using high and luxurious beds and their furnishings. And what are they? They are: high couches; divans raised on sculptured legs; long-fleeced carpets; woollen carpets with quaint (geometrical) designs; white woollen cover lets; woollen coverlets with floral designs; mattresses stuffed with cotton; woollen coverlets with pictorial designs; woollen coverlets with fringes on one or both sides; gold-brocaded coverlets; silk coverlets; large carpets (wide enough for sixteen dancing girls to dance on); saddle cloth and trappings for elephants and horses; upholstery for carriages: rugs made of black panther's hide; rugs made of antelope's hide; red canopies and couches with red bolsters at each end. A bhikkhu abstains from using such high and luxurious beds and their furnishings. This also is one of the precepts of his morality.