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

TEN SUTTAS FROM DIGHA NIKAYA

BURMA PITAKA ASSOCIATION, 1984

200. 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 beautifying or adorning themselves. And what are such embellishments and adornments? They are: using perfumed cosmetics; getting massaged; taking perfumed baths; developing One's physique; using mirrors; painting eye lashes dark; decorating (oneself) with flowers; applying powder and lotion to the body; beautifying the face with powder and lotion; wearing bangles; tying the hair into a top-knot; carrying walking sticks or ornamented hollow cylinders (containing medicinal herbs) or swords; using multi-coloured umbrellas or footwear (with gorgeous designs); wearing a turban, or a hair-pin set with rubies; carrying a Yak-tail fan; and wearing long white robes with fringes. A bhikkhu abstains from such embellishments and adornments. This also is one of the precepts of his morality.

201. 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 engaging themselves in unprofitable talk (that is contrary to correct practice conducive to the attainment of deva realms and Nibbana), such as talk about kings, thieves, ministers, armed forces, calamities, battles, food, drinks, clothing, beds, flowers, unguents, relatives, vehicles, villages. market-towns, cities, provinces, womenfolk, heroes, streets, water-fronts, the dead and the departed, trivialities, the universe, the oceans, prosperity, adversity, and so on. A bhikkhu abstains from engaging himself in such unprofitable talk. This also is one of the precepts of his morality.

202. 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 mutually disparaging disputes. And what are they? (They are as follows:) "You do not know this Doctrine and Discipline. I know this Doctrine and Discipline. How can you ever know this Doctrine and Discipline? Your practice is wrong. My practice is right. What I say is coherent and sensible. What you say is not coherent and sensible What you should say first, you say last; and what you should say last, you say first. What you have long practised to say has been upset now. I have exposed the faults in your doctrine. You stand rebuked. Try to escape from this censure, or explain it if you can." A bhikkhu abstains from such mutually disparaging disputes. This also is one of the precepts of his morality.

203. 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 serving as messengers or couriers. And what are such services? They are: going from this place to that place, or coming from that place to this place and taking things from this place to that place, or bringing things from that place to this place, on behalf of kings, ministers, brahmins, house-holders and youths. A bhikkhu abstains from serving as messenger or courier. This also is one of the precepts of his morality.

204. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), practise deceitful pretension (to attainments), flattery (for gain), subtle insinuation by signs or indications (for gain), using pressure (to get offerings) and the seeking of more gain by cunning offer of gifts. A bhikkhu abstains from such pretension and flattery. This also is one of the precepts of his morality.

End of the Chapter on Middle Morality

15. Maha Sila
(Major Morality)

205. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), make a wrongful living by means of low arts contrary to correct practice conducive to the attainment of deva realms and Nibbana. And what are such low arts? They are: fortune telling from a study of physical characteristics, or of signs and omens, or of lightning; interpreting dreams; reading physiognomy; prognosticating from a study of rat-bites; indicating benefits from fire-oblation with different kinds of firewood, or with different kinds of ladles, or with husks, broken rice, whole rice, clarified butter, oil, oral spells, or with blood; reading physiognomy while chanting spells; fore casting good or bad fortune from the signs and marks of a piece of land; being versed in state affairs; reciting spells in the graveyard to eliminate dangers; reciting spells to overcome evil spirits; using magical formulae learnt in a mud-house; charming snakes and curing snake-bites; treating poisoning; curing scorpion-stings or rat-bites; interpreting animal and bird sounds and the cawing of crows; foretelling the remaining length of life; diverting the flight of arrows; and identifying the cries of animals. A bhikkhu abstains from making a wrongful living by such means. This also is one of the precepts of his morality.

206. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), make a wrongful living by means of low arts contrary to correct practice conducive to the attainment of deva realms and Nibbana. And what are they? They are: reading the portents of gems, dresses, sticks, daggers, swords, arrows, bows and other weapons; reading the characteristics of women, men, young men, young women, male slaves, female slaves, elephants, horses, buffaloes, bulls and other cattle, goats, sheep, chickens, quails, iguanas, pointed-eared animals*, tortoises and game-beasts. A bhikkhu abstains from making a wrongful living by such means. This also is one of the precepts of his morality.

207. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), make a wrongful living by means of low arts contrary to correct practice conducive to the attainment of deva realms and Nibbana. And what are they? They are: making predictions about kings going to war; about kings coming back from war; about kings advancing in battle from their home country; about kings from foreign countries retreating; about kings from foreign countries advancing in battle; about kings retreating to their home country; about kings from their home country winning battles; about kings from foreign countries losing battles; about kings from foreign countries winning battles; about kings in their home country losing battles; and about probabilities of victories and losses of warring kings. A bhikkhu abstains from making a wrongful living by such means. This also is one of the precepts of his morality.

* See footnote to Para 22, Brahmajala Sutta.

208. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), make a wrongful living by means of low arts contrary to correct practice conducive to the attainment of deva realms and Nibbana. And what are they? They are: making predictions about the eclipse of the moon, or of the sun; about the conjunction of a group of stars with a planet; about the correct or incorrect course of the moon, the sun and the planets; about meteors, comets, earthquakes and thunder; about the rising and setting of the moon, the sun and the planets; about the phenomena of darkness and brightness following such rising and setting; about the effects of the eclipse of the moon, or of the sun, or of the planets; about the effects of the moon or the sun taking the right course; about the effects of the moon or the sun taking the wrong course; about the effects of the planets taking the right course; about the effects of the planets taking the wrong course; about the effects of meteors, comets, earthquakes and thunder; about the effects of the rising and setting of the moon, or of the sun, or of the planets; and about the effects of the phenomena of darkness or brightness following such rising and setting. A bhikkhu abstains from making a wrongful living by such means. This also is one of the precepts of his morality.

209. And then there are certain respected samanas and Brahmanas who, living on the food offered out of faith (in kamma and its results), make a wrongful living by means of low arts contrary to correct practice conducive to the attainment of deva realms and Nibbana. And what are they? They are: predicting rainfall or drought, abundance or famine, peace or calamity, disease or health; and knowledge of counting on the fingers or of arithmetical or mathematical calculations, of versification, and of treatises on controversial matters (such as the origin of the universe etc.). A bhikkhu abstains from making a wrongful living by such means. This also is one of the precepts of his morality.

210. And then there are certain respected samanas and Brahmanas who, living on the food offered out of faith (in kamma and its results), make a wrongful living by means of low arts contrary to correct practice conducive to the attainment of deva realms and Nibbana. And what arc they? They are: bringing the bride to the bridegroom, leading away the bride from her father's home; arranging betrothal, or divorce; making predictions relating to acquisition or distribution of property; causing gain or loss of fame and prosperity; curing the tendency to abort or miscarry; casting spells to cause immobility of the tongue or the jaws; reciting a spell to stop an attacking hand; or to cause inability to speak or to hear; conducting seances with the aid of mirrors, or employing young women or female slaves as mediums; propitiating the sun or the Brahma; making fire issue from the mouth by means f a spell; and making invocations to the goddess of glory. A bhikkhu abstains from making a wrongful living by such means. This also is one of the precepts of his morality.

211. And then there are certain respected samanas and brahmanas who, living on the food offered out of faith (in kamma and its results), make a wrongful living by means of low arts contrary to correct practice conducive to the attainment of deva realms and Nibbana. And what are they? They are: propitiating the devas by promises of offerings; making offerings to the devas for favours granted; causing possession by spirits or exorcising them; casting spells with magical formulae learnt in a mud-house; turning a eunuch into a man; turning a man into a eunuch; practising the art of choosing building-sites; propitiating the devas while choosing building-sites; practising the profession of mouth-washing or bathing; fire-worshipping; causing vomiting; giving purgatives: using emetics, Or catharses; letting out phlegm etc. from the head; pre paring ear-drops or eye-drops; preparing medicinal snuff, or eye ointment to remove cataracts; preparing eye-lotions; curing cataracts; doing surgery; practising paediatrics; preparing basic drugs; and dressing sores and removing the dressing. A bhikkhu abstains from making a wrongful living by such means. This also is one of the precepts of his morality.

212. Great King! A. bhikkhu thus endowed with morality encounters no danger in any way arising out of his practice of morality. A sovereign, duly anointed and installed as king after having defeated his enemies, can encounter no danger whatsoever from his enemies. In the same way, a bhikkhu thus endowed with morality encounters no danger in any way arising out of his practice of morality. That bhikkhu, possessing this noble group of moral precepts, enjoys within himself happiness that is free from blame. Thus is a bhikkhu endowed with morality.

End or the Chapter on Major Morality

16. Guarding the Sense Faculties
(Indriya Samvara)

213. How, Great King, does a bhikkhu keep the doors closed at the faculties of the senses? (i.e. ,How does he guard the sense faculties?) In this matter...

When ever a bhikkhu sees a visible object with the eye,

he does not take in its appearance (such as male or female), nor its characteristics (such as movement or behaviour). If the faculty of sight is left unguarded, such depraved states of mind as covetousness and dissatisfaction stemming from that would overpower him as he fails to control his senses. So he sets himself to the task of guarding his faculty of sight, keeps watch on it, and gains control over it.

Whenever he hears a sound with the ear,

Whenever he smells an odour with the nose,

Whenever he tastes a flavour with the tongue,

Whenever he makes contact with the body,

Whenever he cognizes a mind-object with the mind,

And the bhikkhu, endowed with this noble control of the sense faculties, enjoys within himself happiness unalloyed (with defilements of the mind). In this way, Great King, a bhikkhu keeps the doors closed at the faculties of the senses.

17. Mindfulness and Awareness
(Satisampajanna)

214. Great King! How is a bhikkhu endowed with mindfulness and clear comprehension (of what he does)? In this matter, a bhikkhu keeps himself completely aware, in moving forward or back; keeps himself completely aware, in looking forward or sideways; keeps himself completely aware, in bending or stretching his limbs; keeps himself completely aware, in carrying or wearing the great robe (i.e., double-layered robe), alms-bowl and the other two robes; keeps himself completely aware, in eating, drinking, chewing and savouring (food and beverages); keeps himself completely aware, in urinating and defecating; keeps him self completely aware, in walking, standing, sitting, falling asleep, waking, speaking and observing silence. Thus, Great King, is a bhikkhu endowed with mindfulness and clear comprehension (of what he does).

18. Contentment
(Santosa)

215. Great King! How does a bhikkhu become contented? In this matter, Great King, a bhikkhu remains contented with robes just sufficient to protect his body and with food just sufficient to sustain him. Wherever he goes, that bhikkhu carries with him all his requisites. Wherever a winged bird flies, it flies only with its burden of wings. In the same way, Great King, a bhikkhu is content with his robes that protect his body, and his food that sustains him. Wherever he goes, he carries with him all his requisites. Thus, Great King, does a bhikkhu remain contented.

19. Dissociation from the Five Hindrances
(Nivaranappahana)

216. Then that bhikkhu, endowed with this noble group of moral precepts, this noble self-control, this noble mindfulness and clear comprehension, and this noble contentedness, chooses for habitation a lonely spot in the woods or at the foot of a tree or on a hillside, or in a gully, or in a mountain cave, or in a cemetery, or in a thicket, or on an open plain, or on a heap of straw. Returning from the round of alms and having had his meal, he sits down cross-legged and upright and establishes mindfulness in meditation.

217. Then that bhikkhu dissociates himself from coveting the world (of the five aggregates of clinging) and abides with his mind free from covetousness, thereby cleansing himself of ccvetousness altogether. He dissociates himself from ill will, abides with his mind free from ill will and develops goodwill towards all living beings, there by cleansing himself of ill will altogether. He dissociates himself from sloth and torpor, abides with his mind free from sloth and torpor, with clear perception, mindfulness and comprehension, thereby cleansing himself of sloth and torpor altogether. He dissociates himself from restlessness and worry and abides with his mind in calmness and develops inner peace, thereby cleansing himself of restlessness and worry altogether. He dissociates himself from doubt, abides with his mind free from doubt, and does not waver (in his faith) in meritorious dhammas, thereby cleansing himself of doubt altogether.

218. Great King! Take the example of a man who did business with borrowed money. As his business prospered he paid up his old debts. He also acquired profit with which he could maintain his family. Then it occurred to him thus: 'Formerly 1 worked on borrowed money. Now my business has prospered. I have paid up my old debts and acquired profit with which I have been able to maintain my family.' Thereby that man became pleased and delighted.

219. Great King! Take another example, that of a man afflicted with disease, suffering pain, extremely ill, having no appetite and losing physical strength. Afterwards he recovered from that disease. His appetite returned and he gained physical strength. Then it occurred to him thus: 'Formerly I was afflicted with disease, suffering pain, extremely ill, losing appetite and physical strength. Now I have recovered from that disease. My appetite has returned and I have regained physical strength.' Thereby that man became pleased and delighted.

220. Great King! Take another example, that of a man confined in a prison. Later he was released from prison, safe and sound and without losing any property.Then it occurred to him thus: prison, safe and sound and without losing any property.

'Formerly I was confined in a prison. Now I have been released from prison, safe and sound and without losing any property.

Thereby that man became pleased and delighted.

221. Great King! Take another example, that of a slave who was not his own master hut subject to another, unable to go about as he pleased. Later he was freed from slavery, becoming once again his own master, not subject to another and able to go about as he pleased. Then it occurred to him thus:

'Formerly I was a slave, not my own master but subject to another, unable to go about as I pleased. Now I have been freed from slavery, becoming once again my own master, not subject to another and able to go about as I please.'

Thereby that man was pleased and delighted.

222. Great King! Take another example, that of a man who, carrying all his treasures and wealth, travelled on a long, difficult and dangerous journey where the threat of famine was present. Later he completed that difficult journey and arrived at a village where there was peace and security. Then it occurred to him thus:

'Formerly I travelled on a long, difficult and dangerous journey where the threat of famine was present. Now I have completed the difficult journey and arrived at the village where there is peace and security.'

Thereby that man was pleased and delighted.

223, Great King! A bhikkhu clearly sees the five hindrances which have not been got rid of from within himself as indebtedness, disease, imprisonment, enslavement, and a difficult and dangerous journey.

224. Great King! A bhikkhu clearly sees the discarding of the five hindrances from within himself as gaining freedom from indebted ness, disease, imprisonment, enslavement and as reaching a place of safety.

225. That bhikkhu who clearly sees that the five hindrances have been got rid of becomes gladdened. This gladness gives rise to piti (delightful satisfaction) and the delighted mind of the bhikkhu generates calm. The bhikkhu who enjoys calmness experiences sukha (bliss). Being blissful, his mind gains concentration.

20. The First Jhana as an Advantage for a Samana

226. Being detached from sensual pleasures and demeritorious factors, that bhikkhu achieves and remains in the first jhana which is accompanied by vitakka (initial application of the mind), vicara (sustained application of the mind), and which has piti (delightful satisfaction) and sukha (bliss), born of detachment from the hindrances (nivarana). He soaks, drenches, permeates and suffuses his body with piti and sukha, born of detachment from the hindrances. There is no place in his body not suffused with pill and sukha, born of detachment from the hindrances.

227. Great King! Take the example of a skilful bath attendant or his assistant, who strews bath powder in a brass dish, sprinkles and sprinkles water on it and makes it into a mass. Water, permeating through that mass to form a cake soaked with unguents inside and out, is unable to seep out.

Great King! In the same way, that bhikkhu soaks, drenches, permeates and suffuses his body with piti and sukha, born of detachment from the hindrances. There is no place in his body not suffused with piti and sukha, born of detachment from the hindrances.

Great King! This is an advantage of being a samana, personally experienced, which is more pleasing and higher than the advantages previously mentioned.

21. The Second Jhana as an Advantage for a Samana

228. And again. Great King, having got rid of vitakka and vicara, the bhikkhu achieves and remains in the second jhana, with internal tranquillity, with enhancement of one-pointedness of Concentration, devoid of vitakka and vicara, but with piti and sukha born of Concentration. He soaks, drenches, permeates and suffuses his body with piti and sukha born of Concentration. There is no place in his body not suffused with piti and sukha born of Concentration.

229. Great King! Take the example of a deep lake with water welling up from a spring below. There is no inlet from either east or south or west or north. It does not rain heavily or regularly there. And yet cool water which wells up from that spring soaks, drenches, permeates and suffuses the lake and there is no place in that lake not suffused with it.

Great King! In the same way, that bhikkhu soaks, drenches, permeates and suffuses his body with piti and sukha born of Concentration. There is no place in his body not suffused with them.

Great King! This also is an advantage of being a samana, personally experienced, which is more pleasing and higher than the advantages previously mentioned.

22. The Third Jhana as an Advantage for a Samana

230. And again, Great King, having been detached from piti, that bhikkhu dwells in equanimity with mindfulness and clear comprehension and experiences sukha in mind and body. He achieves and remains in the third jhana, that which causes a person who attains it to be praised by the Ariyas as one who has equanimity and mindfulness, one who abides in sukha. He soaks, drenches, permeates and suffuses his body with sukha detached from piti. There is no place in his body not suffused with sukha detached from piti.

231. Great King! Take the example of uppala, paduma and pundarika lotuses in a pond where they grow in the water and thrive in it. Even when they are submerged, they thrive under water, soaked, drenched, permeated and suffused from root to apex with cool water. There is no spot in the whole plant of an uppala, paduma or pundarika lotus not suffused with it.

Great King! In the same way, that bhikkhu soaks, drenches, permeates and suffuses his body with sukha detached from piti; and there is no place in his body which is not suffused with sukha detached from piti.

Great King! This also is an advantage of being a samana, personally experienced, which is more pleasing and higher than the advantages previously mentioned.

23. The Fourth Jhana as an Advantage for a Samana

232. And again, Great King, by dispelling both pain and pleasure, and by the previous disappearance of sadness and gladness, that bhikkhu achieves and remains in the fourth jhana, without pain and pleasure, a state of equanimity and absolute purity of mindfulness. That bhikkhu abides in the purity of mind suffused in his body. There is no place in his body which is not suffused with it.

233. Great King! Take the example of a man sitting wrapped up head to foot in a white cloth leaving no place on his whole body uncovered by it.*

Great King! in the same way, that bhikkhu abides in the purity of mind suffused in his body and there is no place in his body which is not suffused with it.

Great King! This also is an advantage of being a samana, personally experienced, which is more pleasing and higher than the advantages previously mentioned.

* The Commentary says that in this comparison, body warmth, generated by the body which is covered from head to foot, is meant.

24: (i) Insight-Knowledge
Vipassana Nana

234. When the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to Insight-Knowledge (vipassana nana). Then he understands thus:

"This body of mine is corporeal. It is made up of four great primary elements. It is born of the union of mother and father. It is nurtured on rice and bread. It has the nature of impermanence, breaking up and disintegrating. It needs the tender care of rubbing and massaging. My consciousness too depends on it and is attached to it."

235. Great King! Take the example of a veluriya gem, brilliant, genuine, eight-faceted, well-cut, crystal-clear, transparent, flawless, and complete with all good characteristics. It is threaded with a dark-blue, or yellow, or red, or white, or light yellow string. A man of good eyesight, placing it on his palm, might reflect thus:

"This gem is brilliant, genuine, eight-faceted, well-cut, crystal-clear, transparent, flawless, and complete with all good characteristics. I see that it is threaded with a dark-blue, or yellow, or red, or white, or light yellow string."

In the same way, Great King, when the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to Insight-Knowledge. Then he understands thus:

"This body of mine is corporeal. it is made up of four great primary elements. It is born of the union of mother and father. It is nurtured on rice and bread. It has the nature of impermanence, breaking up and disintegrating. It needs the tender care of rubbing and massaging. My consciousness too depends on it and is attached to it."

Great King, this also is an advantage of being a samana, personally experienced, which is more pleasing and higher than the advantages previously mentioned.

25. (ii) Power of Creation by Mind
Manomayiddhi Nana*

236. When the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to the power of creating a mentally-generated body. That bhikkhu produces another body out of his own and creates a mentally-generated form complete with all organs, major or minor, without any defective faculties.

237. Great King! Take the example of a man pulling out the core of a stalk of munja grass from its sheath. It might occur to him thus:

"This is the core and this the sheath. The core is one thing and the sheath is another. It is from the sheath that the core has been pulled out."

Great King, take another example. A man might pull out a sword from its scabbard. It might occur to him thus:

"This is the sword and this the scabbard. The sword is one thing and the scabbard is another. it is from the scabbard that the sword has been pulled out."

Great King, take yet another example. A man might (mentally) take out a snake from its slough, it might occur to him thus:

"This is the snake and this its slough. The snake is one thing and its slough is another. It is from the slough that the snake has been pulled out."

In the same way, Great King, when the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to the power of creating a mentally-generated body. He produces another body out of his own and creates a mentally-generated form complete with all organs, major or minor, without any defective faculties.

Great King, this also is an advantage of being a samana, personally experienced, which is more pleasing and higher than the advantages previously mentioned.

26. (iii) Psychic Power
Iddhivida Nana

238. When the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to supernormal psychic powers. He wields the various kinds of supernormal powers: being one, he becomes many; and from being many, he becomes one; he makes himself visible or invisible; he passes unhindered through walls, enclosures, and mountains, as though going through space; he plunges into or out of the earth as though plunging into or out of water; he walks on water as though walking on earth; he travels in space cross-legged as if he were a winged bird; he touches and strokes the moon and the sun which are so mighty and powerful; and he gains mastery over his body (to reach) even up to the world of the Brahmas.

239. Great King! To give an example, it is as if a skilled potter or his apprentice could make out of well-kneaded clay various kinds of pots as desired.

Great King! To give another example, it is as if a skilled ivory carver or his apprentice could make out of duly-prepared elephant tusk various kinds of ivory-carvings as desired.

Great King! To give still another example, it is as if a skilled goldsmith or his apprentice could make out of duly-prepared gold gold-ornaments as desired.

In the same way, Great King, when the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to super-normal psychic powers. He wields the various kinds of surer normal powers: being one, he becomes many; and from being many, he becomes one; he makes himself visible or invisible; he passes unhindered through walls, enclosures, and mountains, as though going through space; he plunges into or out of the earth as though plunging into or out of water; he walks on water as though walking on earth; he travels in space cross-legged as if he were a winged bird; he touches and strokes the moon and the sun which are so mighty and powerful; and he gains mastery over his body (to reach) even up to the world of the Brahmas.

Great King, this also is an advantage of being a samana, personally experienced, which is more pleasing and higher than the advantages previously mentioned.

27. (iv) Divine Power of Hearing
Dibbasota Nana

240. When the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to (the gaining of) the hearing power like the divine hearing-power. With the divine hearing-power which is extremely clear, surpassing the hearing-power of men, he hears both kinds of sounds, of devas and men, whether far or near.

241. Great King! Take the example of a man travelling on a highway who might hear the sounds of a big drum, a cylindrical drum, a conch, a small drum and a kettledrum. It might occur to him thus:

"This is the sound of the big drum; this is the sound of the cylindrical drum; this is the sound of the conch; this is the sound of the small drum; and this is the sound of the kettledrum."

In the same way, Great King, when the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to (the gaining of) the hearing-power like the divine hearing-power. With the divine hearing-power which is extremely clear, surpassing the hearing-power of men, he hears both kinds of sounds, of devas and men, whether far or near.

Great King, this also is an advantage of being a samana, personally experienced, which is more pleasing and higher than the advantages previously mentioned.

28. (v) Knowledge of the Minds of Others
Cetopariya Nana

242. When the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to (discriminating) knowledge of the minds of others (Cetopariya Nana). He discriminatively knows with his own mind the minds of other beings or individuals. He knows the lustful mind as such, and he knows the mind devoid of lust as such; he knows the angry mind as such, and he knows the mind devoid of anger as such; he knows the bewildered mind* as such, and he knows the mind devoid of bewilderment as such; he knows the constricted mind as such, and he knows the distracted mind as such; he knows the exalted mind (to be met with beyond the domain of sensual pleasure) as such, and he knows the unexalted mind (of the domain of sensual pleasure) as such; he knows the inferior mind (of the three mundane planes) as such, and he knows the superior mind (of the supra-mundane plane) as such; he knows the concentrated mind as such, and he knows the unconcentrated mind as such; he knows the mind liberated (from defilements) as such, and he knows the unliberated mind as such.

243. Great King! Take the example of a young lass or a young lad, who is wont lo beautifying her self or himself, looking at herself or himself in a clear mirror or in a bowl of clear water. Then she or he would at once recognize in her or his face blemishes or, if they are absent, the absence of blemishes.

In the same way, Great King, when the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable,' firm and imperturbable, that bhikkhu directs and inclines his mind to (discriminating) knowledge of the minds of others. He discriminatively knows with his own mind the minds of other beings or individuals. He knows the lustful mind as such, and he knows the mind devoid of lust as such; he knows the angry mind as such. and he knows the mind devoid of anger as such; he knows the bewildered mind as such, and he knows the mind devoid of bewilderment as such; he knows the constricted mind as such, and he knows the distracted mind as such; he knows the exalted mind (to be met with beyond the domain of sensual pleasure) as such, and he knows the unexalted mind (of the domain of sensual pleasure) as such; he knows the inferior mind (of the three mundane planes) as such, and he knows the superior mind (of the supra-mundane plane) as such; he knows the concentrated mind as such, and he knows the unconcentrated mind as such; he knows the mind liberated (from defilements) as such, and he knows the unliberated mind as such.

Great King. this also is an advantage of being a samana, personally experienced, which is more pleasing and higher than the advantages previously mentioned.

* Bewilderment consists of ignorance: of, or misconception of, the Four Noble Truths.

244. When the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to knowledge of past existences (Pubbenivasanussati Nana). He recollects many and varied existences of the past. And what does he recollect?

"He recollects one past existence, or two, or three, or four, or five, or ten, or twenty, or thirty. or forty, or fifty, or a hundred, a thousand, a hundred thousand existences, or many hundred, many thousand, many hundred thousand existences, or existences in many cycles of dissolution, or in many cycles of development, or in many cycles of the rounds of dissolution and development, in this way: 'In that past existence I was known by such a name. I was born into such a family. I was of such an appearance. I was thus nourished. I enjoyed pleasure thus. I suffered pain thus. My life-span was such. I died in that existence. Then I was born in another existence. In that (new) existence, I was known by such a name. I was born into such a family. I was of such an appearance. I was thus nourished. I enjoyed pleasure thus. I suffered pain thus. My life-span was such. I died in that existence. Then I was born in this existence.' In this way he recollects many and varied past existences, together with their characteristics and related facts (such as names and clans)."

245. Great King! Take the example of a man travelling to another village, then to another village, and then returning home later. Then it might occur to him thus:

"I went out from my village to such and such a village, in that village, I stood thus, I sat thus, I spoke thus, and I remained silent thus. Then I again set out from that village to still another village. In that (second) village, I stood thus, I sat thus, I spoke thus, and I remained silent thus. Then I returned to my own village."

In the same way, Great King, when the concentrated mind has thus become purified, pellucid, unblemished, undefiled. malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to knowledge of past existences. He recollects his many and varied existences of the past. And what does he recollect?

Great King, this also is an advantage of being a samana, personally experienced, which is more pleasing and higher than the advantages previously mentioned.

30. (vii) Divine Power of Sight
Dibbacakkhu Nana

246. When the concentrated mind has thus be come purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to knowledge of the passing away and arising of beings (cutupapata nana). With the divine power of sight, which is extremely clear, surpassing the sight of men, he sees beings in the process of passing away and also of arising, inferior or superior beings, beautiful or ugly beings, beings with good or bad destinations. He knows beings arising according to their own kamma-actions.

"Friends! These beings were full of evil committed bodily, verbally and mentally. They maligned the Ariyas, held wrong views and performed actions according to these wrong views. After death and dissolution of their bodies, they reappeared in wretched destinations (duggati), in miserable existences (apaya), states of ruin (vinipata), realms of continuous suffering (niraya). But, friends, there were also beings who were endowed with goodness done bodily, verbally and mentally. They did not malign the Ariyas, held right views and performed actions according to right views. After death and dissolution of their bodies, they reappeared in good destinations, the happy world of the devas."

Thus, with the divine power of sight which is extremely clear, surpassing the sight of men, the bhikkhu sees beings in the process of passing away and also of arising, inferior or superior beings, beautiful or ugly beings, beings with good or bad destinations and beings arising according to their own kamma-actions.

247. Great King! Take the example of a man with good eyesight, standing above, in a pinnacled mansion situated at a crossroads, who could see men entering a house, or coming out of a house, strolling about on the street or sitting at the crossroads. It might occur to him thus:

"These men are entering a house. Those are coming out of a house. These men are strolling about on the street. Those are sitting at the cross roads."

In the same way, Great King, when the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to knowledge of the passing away and arising of beings. With the divine power of sight, which is extremely clear, surpassing the sight of men, he sees beings in the process of passing away and also of arising, inferior or superior beings, beautiful or ugly beings, beings with good or bad destinations, and beings arising according to their own kamma-actions.

Thus, with the divine power of sight which is extremely clear, surpassing the sight of men, the bhikkhu sees beings in the process of passing away and also of arising, inferior or superior beings, beautiful or ugly beings, beings with good or bad destinations and beings arising according to their own kamma-actions.

Great King, this also is an advantage of being a samana, personally experienced, which is more pleasing and higher than the advantages previously mentioned.

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

248. When the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to knowledge of the extinction of moral intoxicants (asavakkhaya Nana).

Then he truly understands dukkha* as it really is, the cause of dukkha as it really is, the cessation of dukkha as it really is, and the way leading to the cessation of dukkha as it really is. He also truly understands the asavas as they really are, the cause of the asavasas it really is, the cessation of the asavasas it really is, and the way leading to the cessation of the asavasas it really is. The mind of the bhikkhu who thus knows and thus sees is liberated from the moral intoxicant of sensual pleasures and sensuous realms (kamasava), the moral intoxicant of hankering after (better) existence (bhavasava), and the moral intoxicant of ignorance (of the Four Noble Truths) (avijjasava). When thus liberated, the knowledge of liberation arises (in him). He knows that rebirth is no mere (for him), that he has lived the Life of Purity, that what he has to do (for the realization of Magga) has been done, and that he has nothing more to do (for such realization).**

249. Great King! Take the example of a man, with good eyesight, standing at the edge of a clear and transparent lake in a mountain glen. He sees oysters, mussels, pebbles, broken pottery, and shoals of fish moving about or just lying still. It might occur to him thus:

"This lake is clear and transparent. In it there are oysters, mussels, pebbles, broken pottery and shoals of fish either moving about or just lying still."

In the same way, Great King, when the concentrated mind has thus become purified, pellucid, unblemished, undefiled, malleable, pliable, firm and imperturbable, that bhikkhu directs and inclines his mind to the extinction of moral defilements.

Great King, this also is an advantage of being a samana, personally experienced, which is more pleasing and higher than the advantages previously mentioned.

Great King, there is no other advantage of being a samana, personally experienced, more pleasing and higher than this which one can see for oneself.

* dukkha: See Appendix A 6

** Another interpretation in the Commentary of this last phrase "na param itthattaya," is that there will be no further existence.

32. Ajatasattu Becomes a Lay Disciple

250. When the Bhagava had thus spoken, King Ajatasattu of Magadha, the son of Queen Vedehi, addressed him thus:

"Venerable Sir! Excellent (is the dhamma)! Venerable Sir! Excellent (is the dhamma)! Just as, Venerable Sir, one turns up what lies upside down, just as one uncovers what lies covered, just as one shows the way to another who is lost, just as one holds up a lamp in the darkness for those with eyes to see visible objects, even so have you revealed the dhamma to me in various ways. Venerable Sir, I take refuge in the Buddha; I take refuge in the Dhamma and I take refuge in the Samgha. Please take me as a lay disciple from now on till the end of my life. I was overwhelmed by (i.e., I have committed) a misdeed, being foolish, bewildered and unwise. For the sake of gaining sovereign power, I put my father to death, who ruled with righteousness and kingly virtue. Venerable Sir, I request the Bhagava to accept this admission of my guilt so that I can restrain myself in the future."

251. Great King! True indeed that you were overwhelmed by a misdeed, being foolish, bewildered and unwise. You have put to death your father who ruled with righteousness and kingly virtue. But now, as you have realized your guilt and admitted it to make amends, we accept your admission. Great King! Realizing one's guilt, making amends and abstaining from such misdeed in the future means enhancement according to the injunctions of the Ariyas.

252. After the Bhagava had spoken, King Ajatasattu of Magadha, the son of Queen Vedehi, addressed him thus:

"Venerable Sir! Let me take leave of you. We have many things to do."

"Great King! You may go when you wish." (Lit., now you know the time.)

Then King Ajatasattu of Magadha, the son of Queen Vedehi, pleased and delighted with what the Bhagava said, rose from his seat, paid obeisance to him and departed from his presence.

253. Soon after the departure of King Ajatasattu of Magadha, the son of Queen Vedehi, the Bhagava said to the bhikkhus:

"Bhikkhus! This king has ruined himself. He has destroyed himself (i.e.. destroyed all his potentialities for the Path). Bhikkhus! Had not this king put his father to death, who ruled with righteous ness and kingly virtue. there would have arisen in him, here and now, the clear and undefiled eye of the dhamma (Sotapatti magga)." Thus said the Bhagava. And the bhikkhus were delighted and they rejoiced in his words.