in!fi!Ji!fi!fi!f\!fi!fi!fi! i THE FRUIT OF THE i HOMELESS LIFE THE I SAMANNAPHALA Freelyrendered and SUTTA abridged from the Pall of the Dlgha-Nikaya BY SlLACARA (BHIKKHU) " I LhljiljniJiLJiLniJi, Namo Tassa Bhagavato Arahato, Sammasambuddhassa LIFE HOMELESS SAMANNAPHALA THE FRBBLY THE OF FRUIT THE RENDERED SUTTA ABRIDGED AND THE ! FROM THE PALI OF DlGHA-NIKAYA BY SILACARA A (BHIKKHU) den of strife is household And But filledwith free and toil and high as the open Is the life the homeless THE BUDDHIST AND 43, SOCIETY IRELAND PENYWERN life, need OF ; sky lead." GREAT BRITAIN (INCORPORATED), ROAD, 1917. LONDON S.W. 5. 3L/4H SzZ-FjSZ. "V7 PREFACE. SUTTA, THIS advantages which the Order established field be as to aspireto The arranged in an hardly to are and the duties path many the Buddha, to be marked reach wide so a all who to Law of the naturally are While many of others laymen, at least partially, acquiredby those occupiedwith the cares a householder. " out beginning upon the made some upon have each us in of But attain To take may lifetimes. time to accrue covers of value. the Bhikkhu a mentioned ascendingorder of of life of the attainments within are by expected capable of affordinginstruction degree of insightinto the great any Universe. them be may zealouslyfollows who one though dealing primarily with that a the march all the time lifetime whole need practices. A perfectionin daunt not beginning has the " any in to be truth, and towards there is haps per- " now we !" it has not the proper of necessary any to add that occur in the dialogue, seeing that these in no names way of those the of the the benefit substantial content For same. marked here interested, however, the names so are appended : Gosala, Jivaka, Rajagaha, Ajatasattu, Piirana Kassapa, Makkhali Ajita Kesakambali, Pakudha Kaccayana, Nigantha Nataputta, Safijaya Belatthiputta, Udayi Bhadda. %* been As this translation deemed to is intended add for the diacritical general marks reader to " M808660 A SYNOPSIS OF SAMANNAPHALA THE SUTTA. PAGE Contemporary Beliefs Indian 9 .... The Material Lowest, Fruit of Religious the Life 12 . Morality Right " Watchfulness Conduct 14 Restraint and of 16 Senses the . Recollectedness " Contentment *7 17 Practice of Meditation Suppression of 17 Five the Hindrances. . (1) Craving (2) Ill-will (3) Sloth compared and . . 18 Sickness to compared . Torpor . ment Imprison- to compared 17 .18 Debt a to . 18 The (4) Restless (5) Doubt Brooding compared Attainment Ecstasies The First The Second to of Jhanas, the 18 18 Journey Desert a Slavery to compared . High or : " Jhana Joy " Jhana " of born Joy Detachment of born 19 tration Concen- 19 The Third Jhana Bliss " apart from active Joy The 20 Fourth Jhana " Perfect Calm . . 20 6 ( ) PAGE Meditation on Body the Nutriment on and 20 . The Mental Reflex of Body the .21 . The Acquirement . Supernormal of Powers (Iddhi) (1) 21 Control of Matter by Mental Skill 22 . (2) Supernormal Hearing .22 . (3) Insight into Minds the of . . Others 22 . . (4) Remembrance of Former (Past Living Births) Penetration Results into of Destruction of the the Process Life of and Kamma of Knowledge Realising 23 24 Rebirth 24 the Banes Four Holy 24 Truths 25 . . FRUIT THE THE OF LIFE. HOMELESS I heard. have THUS At Blessed the time one One, along with of Bhikkhus, abode at company Grove of Jivaka the physician. King of on of Ajatasattu full moon, the roof terrace the Magadha, the on all his of his palace. this night of the about season day him, sat there, this Sabbath voice gave Mango about ministers And in the to his feelings: is this cloudless night ! indeed is this cloudless night ! Beauteous Lovely indeed is this cloudless night ! Calming indeed is this cloudless night ! Auspicious indeed is this cloudless night ! indeed Delightful " ascetic Then might might There be soothed leader the of a company the as renowned known, esteemed honoured, by many, time vowed Let His visit this we and night,whom satisfied ? " of the ministers, answering,said to the king : is here, Your Majesty, a certain Purana one Kassapa, recluse or mind visitingour " Now with day, King Ajatasattu thus What Rajagaha, great a to the homeless Majesty visit him, haply the mind of disciplesand founder of a lowers, folsect, ripe experience,long life,far advanced in years. Purana Kassapa. Visiting know liege-lord quietand may this my of of satisfaction." But remained Then turn, he had when an end of speaking the king silent. five others spoke Nataputta, of the in identical- wise Kesakambali, But made of and the to king's ministers,each of Makkhali in his Gosala, of Ajita Pakudha Kaccayana, of Nigantha of Sanjaya Belatthiputta. speaking of each still the king kept silence. Meanwhile, sat king said far from king, Jivaka the physician to saying nothing. And, turning Jivaka, the But you, good Jivaka,why are you silent ? : ' not the " ( " Your Majesty in of greatcompany One, the Exalted 8 ) Mango Grove, along with a Bhikkhus, is now sojourningthe Blessed our One. One, the Supremely Awakened Blessed that One Gotama, the excellent concerning A One is rumour runs : this, an Exalted One, a Holy in knowledge and One, one perfected SupremelyAwakened in conduct, well come, knower of all the worlds, an a And ' incomparableconductor of a teacher of gods and of who wish to be conducted, Awakened an One, a Blessed men, One/ Let His Majestyvisit this Blessed .One. Going to this Blessed One, haply my liege-lord's mind be see may soothed and satisfied." " Let the ridingelephants be made ready then, good men Jivaka." Very good, Your Majesty." And Jivaka had the five hundred made she-elephants ready,as also the royalstate elephant,and sent to make " " The elephantsare all ready and known to the king : await His Majesty's pleasure."And King Ajatasattuhad mounted and himself his women upon the she-elephants, mounted the royal elephant; and, accompanied by in full regal state, he passed forth from torch-bearers Rajagaha and proceeded in the direction of Jivaka's Mango Grove. he drew the Mango Then as near Grove, King seized with fear and all the hair was alarm, Ajatasattu his body bristling with affright.And in great dread, on and h e said to Jivaka : apprehensive, agitated " ? Surely laid have for me not a snare Surely you false ? Surely you not not are are playing me you How is it that from all to mine enemies ? me delivering of Bhikkhus this great company not a sound is to be heard, of the throat ? not a sneeze, not a clearing for my Be not afraid,Maharaja. I lay no snare " " false. I deliver not liege-lord.I play not my liege-lord his enemies. Pass to on, Maharaja,pass on ! my liege-lord There in the pavilionthe lamps are all lit." Then his elephant, as on King Ajatasattuadvanced far as the elephant could go, and then, dismounting,on foot approached the door of the pavilion. Thither But where, good arrived,he turned to Jivaka,asking: Jivaka,is the Blessed One ? That is the Blessed One there, Maharaja, sitting facingeastwards by the central pillar,with all the * " " Bhikkhus Then around him." King Ajatasattudrew near where sat the ( 9 ) side. And, standingthere, Blessed One and stood at one the assembly of Bhikkhus, all the king looked out over found stilland silent, quietas a quietlake,and his feelings " Bhadda If only my in these words : son vent Udayi of Bhikkhus calm this attain such to as might company " enjoys ! Goes thy thought, Maharaja, whither here " affection " draws ! " is the Prince Udayi Bhadda. Dear to me, good sir, I would he might know such tranquillity as is known by here." these Bhikkhus And with reverential salute to the Blessed One, and extended joined hands towards the Bhikkhus, the king took a seat at one side. Then seated, addressingthe Blessed One he said : " I would wish to enquireof the Blessed One touching certain a matter, if the Blessed One is pleasedto permit me a " " question." Ask, Maharaja, whatever There and callings are, Reverend you Sir, a wish." number of common chariot-driving, soldiering, cooking, weaving, basket-making, accountantship,and others of kindred All who sort. practisesuch callings and professions, here and now as presentlyvisible fruit of the same, their livelihood by them. earn Following such avocations they procure comfort and cheer for themselves and parents and families and friends. They are able to maintain the practiceof giving to ascetics and which brahmins, practicemakes for what is elevated, for what leads to the heaven-states, is fruitful in happiness hereafter,conductingto realms of bliss. Now, Reverend Sir,are you able to point to any such here and now, presently such professions as " visible fruit of the homeless life? You admit, Maharaja,of having asked this question of other ascetics and recluses ? I admit, Reverend Sir,of having done as you say." " If you have no objection,Maharaja, tell what " " they made answer you." " Where the Blessed One sits,or Blessed One, I have no objection at all to " Then, Maharaja,speak." " At one Kassapa,and, time, Reverend Sir, I any like to the telling." went to Purana Contem- after exchange of the customary greetings courtesies,I took a seat at one side and asked of him Beliefs the questionI but now have asked of the Blessed One. * And Purana Kassapa repliedto my questionby and g^2 ( sayingthat to the worker io ) of harm as to the of instigator to the thief, to the of harm, to the killer, demerit that though a adulterer,to the liar,no accrues demerit no man wrought the utmost havoc imaginable, to work follows thereform were ; and that though a man the utmost good conceivable,neither does any merit ensue from all his good doing ; and that in alms-givingor selfmerit or approach to merit control or truth-speaking, the working " there is " none. Reverend Sir, to my question as to the presentlyvisible fruit of the homeless life did Purana Kassapa respond with a dissertation upon the equal It was, Reverend indifference of every kind of action. and be Sir,as though one should enquireabout mangoes be and told about bread-fruit ; or ask about bread-fruit Thus, told about mangoes. Reverend Sir,I thought within myself : ' How could such as I think of givingoffence to any ascetic recluse in my or kingdom. So I expressed neither of Purana at the words Kassapa : pleasurenor displeasure albeit dissatisfied I let fall no word of dissatisfaction ; but either approving or disapprovingof his answer, without " However, seat I went my way. with my questionto Reverend Sir, I went Then, Makkhali Gosala, and he set out to tell me that the fate of is firmlyfixed past all possibility of every creature for wise change by any effort of will ; and that only when, of hasten theirs to a nd or for as foolish, beyond any power risingfrom my " delay,the due period of its course forms has run of suffering. Thus, Reverend " " their transmigrationthrough onlythen do they make an end the present Gosala answer Sir,being asked about fruits of the homeless life,did Makkhali with his doctrine of purification exactly by transmigration, about tells about bread-fruit, like a man who, when asked However, not caring to give mangoes. you all about umbrage to any homeless one within my realm, albeit but I said neither yea nor nay to his speech,but littlesatisfied, rose and " departed. Next, Reverend and he in replyto my the homeless life let me sacrifices and good world of this question of any beyond that when a " man Sir,I went questionas to Ajita Kesakambali, to the present fruit of that all talk about know giftsand thereof all evil consequences or or any other, or of the realisation He said idle folly, was lying nonsense. his which elements of the dies, body is " ( II ) and all connected they came, go back whence with him is at utter end for ever justas though he been. had never In this way, Reverend Sir,with his annihilationistic doctrine,did Ajita Kesakambali reply to my question about the present fruit of the homeless life. Asked about answered bread-fruit. about he However, mangoes, said I far from satisfied, nothing one way or though another, but rose and took my departure. " Then Sir, I took my questionto next, Reverend Pakudha carefully Kaccayana, and he in his answer existed the that save nothing anywhere explainedto me elements earth, water, fire,air,happiness,misery,and life compounded " these " seven nothing is ever done by anybody to man's head another man one splits ; that anybody ; that when than pass his weapon with his sword, he does no more between In such the interstices of the several elements. wise did Pakudha Kaccayana answer my questionabout life telling about the present fruit of the homeless me another thing altogether, like one asked about bread-fruit So from him too I turned about mangoes. and explaining in silent dissatisfaction. away After that, Reverend to Sir, I went Nigantha could to what he see Nataputta reply giveto my question. But all his answer to was only expound the fourfold ' restraint as practisedin his sect. So I rose saying nothing of agreement or disagreementand turned away dissatisfied from him also. '* Then last,Reverend Sir,I went to Sanjaya Belatthiof any here and putta and asked him if he could tell me now presentlyvisible fruit of the homeless life similar to that obtained by those who follow worldlycallings.And thus : SanjayaBelatthiputtamade answer ' " Should Is there or is there not you ask me ? world another Are there or are there not beingswho be to without come physicalagency ? Is there or is there not fruit of good and evil deeds ? Does or does not the if I believed that the Tathagata exist beyond death ? case not so, then I would was reply, so, or that it was The case The case is not so." is so," or But thus I do And that way I do not think either. Neither not think. do I think any other way. Neither do 1 not think this that other way/ way, or way, or any the all-confused reply I Such, Reverend Sir, was received from Sanjaya Belatthiputta to my cerning questionconthe Of the present fruit of homeless life. a truth, " " ' " " " " " " ( Reverend Sir,it was should answer about should answer within myself : ' 12 ) asked about mangoes asked about breadfruit bread-fruit, or about And I thought mangoes. Among all these ascetics and recluses, as though one this is an entire fool,an utter muddle-pate. How, being asked a plainquestionabout the presently visible fruit of . homeless he answer ? utter life,can so confusedly I must offence to any ascetic or recluse in not cause approval, dismy kingdom.' So, signifyingneither approval nor neither giving no token of my dissatisfaction, supportingnor opposing his words, I rose from my seat and took my departure. And now, Reverend Sir,I bringmy questionto ask it of the Blessed One : Since all these common, worldy the But " callingshere and follow now have visible profit for those who Reverend to me Sir,make known them, can you, is the here and now what presentlyvisible fruit of the " homeless life? That can I, Maharaja. But on my side I also would ask a question, and, as it shall pleasethee,do thou reply. " The Lowest, Fruitof the Reiigious Life. " What think you, Maharaja ? Suppose that among your men you have a slave, a busy worker who gets up in tne morning before you and goes to bed at nightafter you, all eager to know what he can do for you, anxious to give satisfaction in deed and in word, lookinginto your face for the least sign of your wish. And suppose such a slave to think to himself : 'Wonderful, marvellous indeed, is the King king revels in every enjoyment of all the five senses as though slave and he were his a god. however, am I, drudge, in before he rises,and at nightlyingdown the morning rising after he has lain down, busy, anxious to please, only ready to run at a nod. If only I could make merit like outcome, the fruit of deeds Ajatasattu,a man just as of merit ! I am a man. Here is this And this if I were his ! How to take off hair and beard, and put on ' And life ! the yellow robes, and take to the homeless he said, suppose that after a time this slave should do as and, vowing himself to homelessness, should live restrained in deed, in word, and in thought, satisfied with simple And food and shelter, delightingin solitude. suppose this known to you, saying : that your peopleshould make ' Your does Your it Highness know please Highness, May that his slave that aforetime waited upon him to do his bidding at a sign,has gone forth from the household life and now lives controlled in thought, word, and deed, contented with little, Now, pleasuringin seclusion ? * ( i3 ) ' Let the man back to me. Let come you say : be my slave,busy earlyand late,as before at my beck call' ? " Sir. In such case we should No, indeed, Reverend would him and " him reverentially, and, respectfully rising,invite We should also see that he was him to be seated. vided prowith the four necessaries of the homeless life for use in time clothing,food, shelter,and medicaments salute " of sickness ; and arrange of him." " think you, What for all proper Maharaja care to be taken ? In such case, is there a presentlyvisible fruit of the homeless life ? Or is " there not ? " Indeed, Reverend Sir, in such a case there is a presentlyvisible,fruit of the homeless life." " This, then, Maharaja, is the first,here and now fruit homeless visible of the life recognisedby presently me." " But, Reverend Sir, can you point out any other here and now presentlyvisible fruit of the homeless life ? " That can I, Maharaja. Let me ask you a question, and do you answer shall seem to you good. Suppose as " people there is a husbandman, a head of a And a producer of increase. household, a diligent man, his exalted sovereign's state, to be suppose him, beholding your among seized of desire to earn of merit, and shava like reward ing off hair and beard and givingup what goods and gear he possesses, much and all his circle of relatives or little, and acquaintances, small or less or great, to take to the homelife. If now told of this and what were he man you had done, would you order him back to his husbandry and household lifeagain ? Sir. I should receive him No, indeed, Reverend with all respect and providefor all his justrequirements." That beingso, Maharaja,is or is not this a presently visible fruit of the homeless life? " This being so, it is a presentlyvisible fruit of the homeless life." Then, Maharaja,here you have shown you a second, here and now presently visible fruit of the homeless life." " " " " " " But, Reverend Sir,can another you pointout to me here and now presentlyvisible fruit of the homeless life, excellent than these presentlyvisible more choice,more fruits ? " ( ) 14 " That and give good can I, Maharaja. Hearken heed and I shall speak." "lam all attention,Reverend Sir," repliedto the Blessed the One, Ajatasattu,King of Magadha. And Blessed One spoke and said : " Suppose,Maharaja,that here in the world a Tathagata makes his appearance, an Exalted One, a Supremely Awakened One, perfectin knowledge and in conduct, an parable AuspiciousOne, a knower of all three worlds, an incomguide to such as desire guidance,a teacher of gods and men, Awakened And having an One, a Blessed One. of himself known and comprehended this universe of gods and with its deities,its Maras and Brahmas, its men the entire race, he impartshis knowascetics and recluses, ledge and letter both, settingforth to others ; in spirit the truth,excellent in its origin, excellent in its on-going, excellent in its end, making known the holy life,the and altogetherperfect pure. And this truth some householder hears,or mayhap of lowly birth. And of a householder, or one some son this such taken faith is with in the an truth, one hearing Tathagata. And wholly seized of such faith,he considers himself : within Cramped and confined is household of dust. But the life of the homeless one is as a den life, Hard is it for him who abides in the open air of heaven. household life to live out flawlessly the holy life, the altogether perfectand pure. How if I put on the yellowrobes follow the homeless life ! and And suppose that, not long after,he gives up his property,littleor much, leaves behind kith and kin, or few and shearingoff hair and beard, and donning the or many, garb of the homeless,goes forth from his home intohome" ' " " lessness. " And now, vowed to homelessness, he lives a life of plished Accomstrict restraint in conformityentire to the Rule. in right conduct, he shrinks from the least of faults. He practisesto observe the precepts of good. Morality He holds to the fitting Pure both in speech and action. attained to rightconduct, guard"f living, ^s manner *n ing Conduct he has the door of his senses, conscious and recollected, content. " And how, Maharaja, is the Bhikkhu attained to rightconduct ? The Bhikkhu, refrainingfrom all taking of life, The Five shuns taking the life of anything that lives. Putting Precepts, club and sword, he is mild and merciful,kind and away " ( 16 ) remain given to injuring growing plants,and he abstains from all such injuring are ; and some given to the use of food and drink which they have stored up, and he abstains from all such storingup of comestibles ; and some are of to amusement of all kinds,and given frequentingplaces he keeps away from all such places; and some indulgein kinds of and pastimes, and he entirely many games abstains from such ; and some are given to the use of luxurious couches and wrappings,and he takes naught to do with such ; and some are given to using ointments and powders and other gear for the trickingout of the body, and he has naught to do with any such ; and some of worldlythings, and are givento gossipabout all manner he takes naught to do with such talk ; and some are given for pure disputation's to argument and disputation sake, withholds vain and and he from all some are wrangling; and bearers of he withholds as to acting given messages, from such ; and some are given to cozeningand canting for the sake of gain,and he withholds from such fraud and ascetics and recluses are given to hypocrisy; and some and diviners and soothsayers, as acting as astrologers and exorcisers,as reciters of incantations,as physicians,1 he takes naught to do with any such mean much employ ; inasall this is so, this is the Bhikkhu's as rightconduct. And such a Bhikkhu, Maharaja, thus accomplished in rightconduct, in respectof this his restraint in accordance with rightconduct, sees naught whatsoever to cause him to fear. Even as a warrior king,havingvanquishedall " " for fear from any enemy, his enemies, nowhere sees cause the thus attained to rightconwith Bhikkhu is it even so duct. Accomplished in this noble body of precepts of Even thus, good,he enjoysa cloudless happinesswithin. accomplishedin rightconduct. Maharaja, is the Bhikkhu "Arid how, Maharaja, is the Bhikkhu guarded in respect of the door of his senses ? Watchfulness ^?d of " Bhikkhu, Maharaja,having with the eye perceived a form, with the ear a sound, with the nose an the*10 odour, with the with the tongue a flavour, body a contact, or with the mind an idea, is not taken up with the image thereof, takes no minute note of the same. For, inasmuch as the occasion is of unrestrained, sense being thereby organs . The Of course a Bhikkhu possessed of medical skill may practisehis art be in need of his ministrafellow-Bhikkhus his as of tions. such may upon occasion treat for their He also upon householders may pecuniary reward. ailments, but always without 1 ( 17 ) and things of cravingand unhappiness, givenfor the arising he practises restraint of the organs of evil and insanitary, tion, sense, keeps a watch upon them, bringsthem into subjecnoble restraint the attained this of to and, piness senses, hapuntainted within ishis. Even thus, Maharaja,is the Bhikkhu guarded in respect of the door of the senses. And how, Maharaja, is the Bhikkhu Recoiaccomplished " lectedin recollectedness,in clear consciousness ? The Bhikkhu, Maharaja, is clearlyconscious in allness* his comings and goings,in lookingoff and in lookingclose in out his arm, by, in bending his arm and in stretching ing, carryinghis bowl, in wearinghis robes, in eatingand drinkin the calls in chewing and swallowing, attendingto down. in sitting of nature, in walking,in standing still, " Asleep or awake, speakingor keeping silence,at all times conscious. is he clearly Thus, Maharaja, is the Bhikkhu in clear consciousness. accomplishedin recollectedness, Bhikkhu attained to And the is how, Maharaja, " content " ? The Contentment. Bhikkhu, Maharaja, is content with the robes the covering of his body, with the food for required And required for the satisfaction of his stomach. whithersoever he goes, he takes with him only such things Even as the winged bird,whithersoever needed. it as are it the is Bhikkhu bears with tent conflies, only its wings,so with what he receives of needed clothingand food ; with him only needful requisites. Bhikkhu the attained to content. is Thus, Maharaja, "And thus accomplished in this noble body of Practice of good, accomplishedin this noble restraint of of Mediprecepts the organs of sense, accomplishedin this noble recollected- tatlonness, accomplishedin this noble content, he seeks out for himself a secluded place of abode, at the foot of a forest tree, in some cave, in a place rocky recess, in a mountain of tombs, in the heart of the jungle, or a heap of straw on under the open sky. And having returned from his and takes journeying, begginground and partaken of his meal, he sits down with legscrossed under him, body held erect, and deliberately recollectedness. practises Puttingaway from him worldlySuppreshe abides with craving, thoughts free from craving; he5J?nofthe of craving. Puttingaway from him the Hindpurges his mind stain of ill-will, he abides benevolent of mind. Kindly ranees, and compassionatetoward everythingthat lives,he clears his mind of the defilement of malevolence. Puttingfrom him sloth and torpor, he dwells vigilant and alert. Perception lit up, recollected, conscious,he clears from clearly ( i8 ) his mind all dullness and heaviness. Ridding himself of restlessness and broodiness, he abides composed. His made inward calm, he empties his mind of all thoughts from him indecision, he disquietude.Putting away dwells delivered from dubiety. No longermaking question of what thingsare profitable, he cleanses his mind of doubt. " Craving Suppose,Maharaja, that a man, having borrowed to"D^t a sum "* monev' should engage in business, and that his should succeed, so that he should be able to ventures wipe out his debt first,and, with what remained over, Such a man would rejoice thereat take to himself a wife. I that aforetime borrowed and be glad in mind, saying : have in succeeded in my affairs, to engage business, money have cleared off my debt, and over and above have got a wife/ me has been sick, Or suppose, Maharaja, that a man ill-will compared in great pain, seriouslyill,unable to partake of food, exceedinglyweak in body ; and that after a time this from his sickness,takes his food again,and man recovers would becomes rejoice strong of body. Such a man thereat and be glad in mind, saying: I that aforetime and weak, behold ! now I cured of was am sick,suffering in that illness, again strong body/ " Sloth and who in that a man has been bound Or suppose TorP"r released and after is without loss time safe a sound, prison, would be of his property. Such a man to^ison. or damage to any ' I before bound and that in prison at : was this, glad say restored to liberty with all my property intact/ am now " Restless Or suppose a man to be a slave,not his own master, Brooding a{ {ne beck and call of another, unable to about at his go compare is ^n^ SUpp0Se #"" after a time this man ^^ ^^ Qwn his own Slavery, freed from his servitude, becomes master, is no * ' " ness1Ck~ * thrall to another, is a freedman, able to go whithersoever he will. Such a man will be glad and say : ' I that of old was the slave and servant of another now a freed am I and list/ wheresoever man may go " Donbt Or suppose that a man with much goods and wealth compared js after desert and that a time, safe and journey, Upon a sound, he leaves the desert behind him without having Desert Such a man would journey, suffered the loss of any of his gear. ' through the rejoice, saying: I who but late was toiling in returned with all desert am now goods safety my more untouched/ " as Even thus, as a debt, as an illness, as imprisonment, does the Bhikkhu thraldom, as a desert journey, regard ( 19 ) these Five Impedimentswhile as yet theyare not banished But like a debt that has been cancelled, from within him. like like release from prison, like recovery from an illness, does the so becoming a freedman, like safe soil even Obstacles Five Bhikkhu regard the banishing of these from within him. And well perceivingthat these Five Hindrances have ceased from within him, gladnessspringsup ; and " " his body from this gladnessjoy is born, and being joyed, in is quiet; and his body quieted,he experienceswellhis mind comes to being,and in that sense of well-being concentration. " Then, sundered from desires and all thingsevil,but The First in the joyand bliss that Jkana. and reflection, exercising cognition born of detachment, he attains to the First High are Ecstasy; and this body he soaks,saturates, fillsand penetrates with the joy and bliss that are born of detachment, so that there is no singlepart of the body that is not penetrated with the joy and bliss that are born of detachment. Just as a competent bath-attendant sprinklesthe and kneads and works the soap-powder upon a platter, water into it,until the entire lump of soap is thoroughly blent and pervaded with moisture without and within,so penetrated with the moisture that not a bit of it falls, thus does the Bhikkhu even completelysoak, saturate, and penetratethe body with the joyand bliss that are fill, born of detachment. " And this,Maharaja,is a presently visible fruit of the homeless life, choicer and more excellent than the last. " Again, Maharaja, stilling cognitionand reflection, The inward through deep quietude the mind emerging sole,Second in the joy Jhamu having ceased from cognitionand reflection, and bliss that are born of concentration, the Bhikkhu attains to the Second High Ecstasy; and this body he soaks, saturates, fills, penetrateswith the joy and bliss that are born of concentration so that there is no single part of the body that is not penetratedwith the joy and bliss of concentration. Suppose,Maharaja, that there is a sheet of water over a spring,with no inlet of water from any other quarter whatsoever, east or west, north or south ; and unlades its a cloud in the rainyseason suppose that never burden into it ; then that pool,with the cool springWater wellingup beneath, will be soaked, saturated,filled, trated penewith these same cool waters, so that there will be no part of the sheet of water that will not be penetratedby " " B 2 ( 20 ) And even thus does the Bhikkhu filland the completely penetrate body.with the joy and bliss that are born of concentration. And this, Maharaja, is another presentlyvisible fruit of the homeless life yet choicer and more excellent than the last. " And further,Maharaja,joyous, freed from passion, Bhikkhu the dwells collected of mind, even-minded, the cool springwaters. " The Third Jhana conscious,and clearly in the body tastes the bliss of which Ones the Noble of even and collected say : The man mind is blest/and so he attains to the Third High Ecstasy. And this body he saturates and penetrates with a bliss apart from active joy,so that there is no portionof his body that is not penetratedwith that bliss apart from active joy. Suppose,Maharaja,that there is a pond of lotuses, blue, and red, and white, all growing and thrivingin the ' " water, immersed the be soaked, ; there will be no water by in water, derivingtheir sustenance from from foot lotuses those will head to ; saturated,filled and penetratedby the cool coveringwater the cool water. penetrate part of them that is not penetrated And even thus does the Bhikkhu pletely comhis body with a bliss apart from active joyM And this,Maharaja,is another of the homeless life yet choicer and The Fourth Jhana. the last. And " visible fruit presently more excellent than further Maharaja : Pleasure and painnow left behind, with the fadingaway of all past joy and sorrow, in the painless, utter purityof a mind wholly pleasureless, the Bhikkhu calmed and collected, attains to the fourth High Ecstasy; and he seats himself and envelops his body in cleansed and purifiedthought until there is no singlepart of his body that is not enveloped in cleansed and purified thought. Just as a man might sit down and in head and white cloth, so clean himself, a all, envelop that no part of his body remains uncovered by the clean white cloth,so does the Bhikkhu sit down and completely envelop his body in cleansed and purified thought. And this,Maharaja, is another presentlyvisible " Medita- tion on the Body. fruit of the homeless life yet choicer and more excellent than the last. M And with now thoughts tranquillised, purified, cleansed,stainless, serviceable, purged of impurity,pliant, he bends his he established,unshakable, directs, "rm|y mind toward wise insight. He cognises: ' This visible ( ) 21 of mine has shape,is made solid,so up of so much much motive much much heat, so force,is come fluid,so of a mother and father,is sustained by food hard and soft a erodable, pulverisable, breakable, disperishable, And with this memberable ! thing thing also is my consciousness entangled,in this tied up.' body " " It is, Maharaja, there were a gem, a of first the stone, water, eight-faceted, precious gleaming, though as splendidlycut, clear, translucent, flawless,altogether and perfect, white, it had blue, or a an or orange, yellow thread a red, it. or a strung through Any possessedof sight, takingsuch a jewel in his hand, would clearlyperceive: Here is a noble jewel, finelycut, a or man ' translucent, flawless,with coloured a thread strung it.'* the Even Bhikkhu through so, Maharaja, does his it is. as clearlyperceive body just And this, Maharaja, is another presentlyvisible fruit of the homeless excellent life yet choicer and more than the last. directs The now Pacified,clarified in mind, the Bhikkhu his mind toward the imaging forth of a mind-made from this body he images Qithe of body. And representation forth another body, a mind-made form, with all its parts Body, " ^e"tal and members " complete,no lacking. organ to pulla stalk were * of grass out of its sheath, such a man would know Here : is sheath ; here is grass-stalk.The grass-stalkis one From the sheath the grassthing ; another is the sheath. stalk was out.' And similar wise would in he pulled Suppose,Maharaja, that a man of a sword drawn forth from its scabbard, or of a snake taken out from its slough. Even thus, Maharaja, does the Bhikkhu from this body image forth another. * And this, Maharaja, is another presentlyvisible fruit of the homeless life yet choicer and more excellent speak than the last. " Pacified,clarified in mind, the Bhikkhu his mind towards the various now supernormal powers. directs The Being acquireSnper- 1 The idea the purpose is that for a man which with eyes are eyes in his head, and meant to be used " using them for for looking and normal TY^f^f perceived,and nothing else ("*"""*)" beside. That is to say, he does not import into his pictureof things anything of the products of fancy or imagination ; he does not tell himself what that anything else is present but he actually finds be An expositionof the Teaching of the Buddha that would present. this one text of direct, essentially complete might be founded upon seeing" perceivesjust what accurate, and in any unadulterated domain, and more there is to be observation particularlyin of whatever that of the is to be observed psychological. ( Control of Matter Mental Skill. ) 22 ing singlein form, he is able to appear as manifold ; and havappeared as manifold, again he can appear as single. He can appear and disappearin any place at will. He rocks as easilyas can pass through walls, barriers,or throughair. He can sink into and rise up out of the solid He can ground as though it were water. go upon water as though it were dry land. He can pass through the air like a winged bird ; and in the greatness of supernormal and might,hold and handle the very sun and moon, wieldingthe body at will even up to the realm of Brahma. "It is, Maharaja, as though a skilled potter or power well preparedclaywere to make, whatsoever kind of vessel he desired ; or as if a to manage worker in ivory should get whatever he wanted out of his wanted in whatever he from his worker or a gold ivory, exercise gold. Even so, Maharaja, does the Bhikkhu potter's apprenticefrom he desires. another presentlyvisible excellent choicer and more whatsoever And supernormal power this, Maharaja, is " fruit of the homeless life yet than the last. u directs now Pacified,clarified in mind, the Bhikkhu Supertoward the facultyof the Heavenly Ear ; and his mind Hearirig. with this clear, superhuman, celestial hearing he hears both kinds of sounds, those celestial and those human, normal those distant and " road those near. Suppose,Maharaja,that to hear the rattle of were a a man travelling along a kettle-drum, the sound and drums 'There is or tumult of conch-horns would know at once a man together. ' That is the sound the rattle of a kettle-drum ! or tabor ! or There goes the tumult of conch-horns ' drums Even thus, Maharaja, does togetheri of tabor, or a the Such " ' ' ' Bhikkhu " into the Minds of Others. the exercise his Heavenly Ear. And this, Maharaja, is another presentlyvisible fruit of the homeless life yet choicer and more excellent than the last. directs Pacified,clarified in mind, the Bhikkhu now his mind toward the intimate knowledge of the minds of knows With others. he penetrates and the his mind He knows hearts of other inmost of other beings, persons. of the mind that is given to Passion : ' This mind is given ' of the mind that is purged of to Passion ; and he knows He knows Passion : 'This mind is purged of Passion.' ' This mind is held of of the mind that is held of Hatred : mind that is free from Hatred the of and he knows ; He knows of Hatred: This mind is free from Hatred.' * Insight of a and ' ' ( 24 ) I came to this other village, silent. And from that village I and such and there in such stood,sat down, talked, ways back again in my own I am and kept silence ; and now does recall the Bhikkhu village.'Even thus, Maharaja, of existence. his previousmodes " And this, Maharaja, is another presentlyvisible excellent life yet choicer and more fruit of the homeless the last. than directs and the perceptionof the disappearing his mind toward the reappearingof beings. With the Heavenly Eye, the the supernormal, he beholds beings disappear purified, in another, the from one state of existence and reappear base and the noble, the beautiful and the ugly,the happy and the miserable, each reappearingaccording to their These deeds. beings,alas ! are given to evil ways in and in thoughts. They revile the deeds and in words " Penetrainto the Process of tion Life and Results Kamma. of Pacified,clarified in mind, the Bhikkhu now ' Ones, hold pervertedviews, and followingperverted Noble views incur an evil lot. Upon the break-up of the body and after death, they are reborn in states of wretchedness These other and beings,however, given suffering. misery that are to ways good in deeds and in words and in thoughts,not making mock of the Noble Ones, holding right views and reaping reward of the same, upon the dissolution of the physicalform they arise after death in realms M Know- of happiness.' Imagine, Maharaja, that met, and ledgeplace where of Rebirth. a tall house stood at a 'of that a man four ways possessed should this of house, sight,posted on the roof -terrace of a house, into and out observe some men coming going seated and some some passingup and down the streets, would Such man of the ways. a at the meeting-place leave it these Those men know enter the house, ; those : the ways walk about the streets, these take a seat where Bhikkhu the Even meet.' perceive thus, Maharaja, does and reappearing with the Heavenly Eye the disappearing ' of beings,each accordingto their deeds. And this, Maharaja, is another presentlyvisible " fruit of the homeless than the last. tion of the and more excellent pacified,clarified in mind, the Bhikkhu directs his mind toward the knowledge of the Destruction And he clearly of the Banes. cognises: This is 111.' He clearlycognises: This is the Arisingof 111.' He clearly nises cognises: This is the Ceasing of 111.' He clearlycogThis is the Way that leads to the Ceasingof 111/ : " Destruc- life yet choicer Then, ' ' ' ' ( 25 ) with truth and fact. All this he cognisesin accordance * the Banes/ And he clearlycognises: ' These He are ' He clearlycognises: This is the Arisingof the Banes/ He clearlycognises: This is the Ceasingof the Banes/ that leads This is the the to : Way clearlycognises All this he cognisesin accordance Ceasingof the Banes/ thus beholding, with truth and fact. And thus cognising, his mind is delivered from the Bane of Passion, his mind is released from the Bane of Craving for Existence, his mind of Ignorance. And is set free from the Bane this * knowledge is his : In beingdelivered,I have deliverance/ ' ' ' Clearlyhe cognises: fulfilled ; done for ever/ all that Rebirth was is at an end ; the to do ; this world is holy life no more " Imagine, Maharaja, that up among the hills there is a tarn, clear, tranquil, translucent ; and that a man possessedof sightstands on its bank and looks down at the shells and pebblesand sand below, and at the droves of fish as they move hither and thither, or remain still. is Such a man would know This tarn : clear, tranquil, There translucent. the shells and the pebbles and are the sand ; and there are the shoals of fish dartingabout Even thus, Maharaja,does the Bhikkhu or stayingstill/ Realising the Four the This is this of : 111, 111, as Coming clearlycognise this the Ending of 111,this the Way that leads to the ""5^ Ending of 111. There is Bane, there the Originof Bane, ' ' there the Destruction of Bane, there the Path that conducts And thus knowing,thus of Bane. to the Destruction h e Banes wins free from the of Passion and perceiving, Lust of Living and Ignorance. And this knowledge is Birth is ended, the holy life his : Deliverance is mine. lived out, done all that was to do, the world at an end for ' ' ' ! ever " And this, Maharaja, is a presentlyvisible fruit of the homeless life yet choicer and more excellent than any that have gone before. Yea, Maharaja, than this visibly choice or present fruit of the homeless life,other more excellent there is none." more end of When had made thus the Blessed One an speaking,King Ajatasattuof Magadha spoke and said : Sir,O most excellent ! It is, Excellent,Reverend Reverend down Sir, as though what had been thrown " 1 The " to perfectpeace of mind those things baneful are to existence, attachment craving, craving for conditioned views or opinions, and ignorance of the real facts of conditioned to deliverance therefrom. as of the way existence, sensual " Banes " 26 ( set were up his revealed, into brought see. Even made known. ) straight again, what had been covered over to one right way shown gone astray, a lamp dark a place so that any one with eyes can thus by And Blessed the One has Truth the been Sir, I put my confidence in the Blessed One, and in the Truth, and in the Order of Bhikkhus. Misdeed is mine, Reverend Sir ; I have fallen into evil, being foolish, all astray, all amiss. Making for the throne, I took the life of my righteous father, the just king. May the Blessed One accept this as my confession of fault, in order u this restraint to my Verily,Maharaja, into But, Maharaja, in so thus. to be I, Reverend fault, you acknowledgment disciplineof the you. Noble recogniseshis fault he When fault, and as attains For Ajatasattu, addressing " have But If business it now King words of the with Blessed One after long not addressing the Bhikkhus, Moved any one it such, had said One, Blessed spoken, King : We this was reverence, toward him, Blessed king, O round passed and had said One took so Ajatasattu King seat, and, his from rose with the delighted with and gone, : stirred ; much Bhikkhus his this king If, O Bhikkhus, he sat, where slain his righteous father, there, even this was even ' thus One, shoulder right departure. " the way honestly confesses Ajatasattu, pleased his And on Blessed the accept we Sir, it is time for us to go. to do." hand, much to thee time, Maharaja." seems Then saluting the fault your when that acting Reverend now, much " One this is Ones, restraint.' to Blessed the seen as from in the future fallen in you having honestly acknowledge it such, in the the evil have far future." for the king, O Bhikkhus. had not the stainless,flawless Eye of Truth x would have to come him." So spake the were the Bhikkhus Blessed at the One. words Pleased which the and rejoiced Blessed One spake. 1 The perceive same. " Eye the of Truth" ultimate faculty which the fact, infelicity,and is the enables cause its and possessor to of the cure SHALL THE SANGHA BE REPRESENTED IN ENGLAND? AN During past nine years the Buddhist Society of Great Britain unswervingly pursued knowledge of the teaching of the the steadilyand Incorporated)has Ireland and APPEAL. (now appointed task of extending the and Buddha. articles in its numerous By translations, commentaries, Review, it has sought to make quarterly publication,the Buddhist that excellent West the to known eight-foldpath opened out by the Buddha the safe, the good, the joy-procuringroad of Right Views, Aims, Mindfulness, and Speech, Action, Livelihood, Endeavour, its " " Concentration." Two hope early date, for a guest, a prevented the realisation of was effort should learn a its The be made Council into merely not those from that a many pasages name is known to all the Headquarters. His greatest help to Buddhists freelyoffers in connection presence the an hitherto felt that an Teaching intercourse by Bhikkhu, from our the the to with has lated trans- Buddhist willingto certainlyprove of live service he world, Buddhist who ancient members, would here throughout in at service. its. learned valuable whose widely now but books, have causes it is interested to have Society might Various ; but devoted has ascertained English writings, and at Bhikkhu. of that Brotherhood present Headquarters, and its that the this aim enable to deep truths, member into Societymoved expressed at the time the ago years the and Review is the the would greatly opportunity having been offered to us, it is for Buddhist of this Society lay-peopleeverywhere, and for members in particular, whether to decide there shall be in England a not or the Sir Arnold has well described o f which Edwin representative Sangha, enhance as the This its value. " " noble That Which the have doubts As Britain Great Bhikkhu others have and the Bhikkhu Order to this been day of the Yellow standeth to Robe help the World." Societyof expressed as to whether the Buddhist administer (Incorporated)are empowered to members of the Council of that Society and Ireland Fund, formed in England, to with some an Association to be known as the Buddhist tion Associa- of serving as a reception committee for the purpose and Fund of administering the Bhikkhu generally. in Burma will be gladly received by U Subscriptions and donations Hla Oung, Elgindale, Kyaw Yan, A.T.M., Mandalay, or Mrs. M. M. 2A, Pagoda Road, Rangoon ; in Ceylon by the Honorary Secretary of the Galle of the Society,Proctor Branch A. D. Jayasundere, Unawatuna, Galle, Ceylon ; and by the Honorary Secretary,Mr. F. E. Balls, at the Society'sHeadquarters, 43, Penywern Road, Earls Court, London, S.W. 5. CDe Buddhist Societyor Great Britain$ Ireland. (INCORPORATED). : 43,PEHYWERN ROAD,EARLS COURT, Headquarters S.W. 5. LOUDON, "THE GIFT In If him follows We a EXCELS is mind or happily indeed, From dwell we us, greed neither Kinsmen, friends and returns him who safe done has OTHER GIFTS." ; acts hating those not grief,from greed griefnor fear. lovers salute and from afar. good and In has who hate us like gone a fear; he who comes who man his good manner from has been this world to the sages who injurenobody, and who always control will go the Unchangeable, where they will suffer no more. Make a thou hard, be wise ! art free from When guilt,thou receive other. their body, thy infirmities wilt not enter again decay. looks man offended, his of and away, into birth and If island, work thyselfan blown is free long away works The are men ; among hatred. free from comes greed knows ALL pre-eminent is mind ; by mind speaks uprightnessof mind, happiness his never-departingshadow. man close like live hate from TRUTH all,the primal element is all made. who OF after the faults of others passionswill own grow, and and is always inclined to be he is far from the destruction passions. Not mind, " to commit that is the any sin, to do what is right,and to purify one's teaching of all the Buddhas. Dhammapada. And now, friends, desires are evil and hatreds are Middle evil ; and for vision and Way, leads to Cessation, to Insight,to the knowledge-bestowing, which is that Middle And what Way ? Supreme Awakening, to Nibbana. of Path It is even the Excellent Right Understanding,Right Eight-fold Mindedness, Right Speech, Right Action, Right Living,Right Effort, Right Recollectedness, Right Meditation. the gettingrid of desires and hatreds there is a Majjhima Nikaya. " One thingonly do I teach,Brothers the Cure and Sorrow " of Sorrow." brought to realization those truths 483 B.C. the Buddha of consolation and benefit to countless myriads such proved sufferinghumanity and all livingthings. His teaching has not only About which of have East, but, by the the permeated missionary effort of its earlier years, and literature of the West. As an ethical religion of has that it rule a sets invariably,whenever righteousness system, up followed, led to better and happier living. 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