DN2 Samaññaphala Sutta:Fruits Contemplative Life*
Jun 25, 2012 11:29:55 GMT 1
Post by Anne Terri on Jun 25, 2012 11:29:55 GMT 1
DN 2 PART 1
PTS: D i 47
Samaññaphala Sutta: The Fruits of the Contemplative Life
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
PTS: D i 47
Samaññaphala Sutta: The Fruits of the Contemplative Life
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
Translator's Introduction
This discourse is one of the masterpieces of the Pali canon. At heart, it is a comprehensive portrait of the Buddhist path of training, illustrating each stage of the training with vivid similes. This portrait is placed in juxtaposition to the Buddhist view of the teachings of rival philosophical teachers of the time, showing how the Buddha — in contradistinction to the inflexible, party-line approach of his contemporaries — presented his teaching in a way that was pertinent and sensitive to the needs of his listeners. This larger portrait of the intellectual landscape of early Buddhist India is then presented in a moving narrative frame: the sad story of King Ajatasattu.
Ajatasattu was the son of King Bimbisara of Magadha, one of the Buddha's earliest followers. Urged on by Devadatta — the Buddha's cousin, who wished to use Ajatasattu's support in his bid to take over the Buddha's position as head of the Sangha — Ajatasattu arranged for his father's death so that he could secure his own position on the throne. As a result of this evil deed, he was destined not only to be killed by his own son — Udayibhadda (mentioned in the discourse) — but also to take immediate rebirth in one of the lowest regions of hell.
In this discourse, Ajatasattu visits the Buddha in hopes that the latter will bring some peace to his mind. The question he puts to the Buddha shows the limited level of his own understanding, so the Buddha patiently describes the steps of the training, beginning at a very basic level and gradually moving up, as a way of raising the king's spiritual horizons. At the end of the talk, Ajatasattu takes refuge in the Triple Gem. Although his earlier deeds were so heavy that this expression of faith could have only limited consequences in the immediate present, the Commentary assures us that the king's story would ultimately have a happy ending. After the Buddha's death, he sponsored the First Council, at which a congress of arahant disciples produced the first standardized account of the Buddha's teachings. As a result of the merit coming from this deed, Ajatasattu is destined — after his release from hell — to attain Awakening as a Private Buddha.
I have heard that on one occasion the Blessed One was staying at Rajagaha, in Jivaka Komarabhacca's mango grove, with a large community of monks — 1,250 monks in all. Now at that time — it being the observance day, the full-moon night of the water-lily season, the fourth month of the rains — King Ajatasattu of Magadha, the son of Queen Videha, was sitting on the roof terrace of his palace surrounded by his ministers. Then he felt inspired to exclaim: "How wonderful is this moonlit night! How beautiful... How lovely... How inspiring... How auspicious is this moonlit night! What brahman or contemplative should we visit tonight who might enlighten and bring peace to our mind?"
When this was said, one of the ministers said to the king: "Your majesty, there is Purana Kassapa, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Your majesty should visit him. Perhaps, if you visited him, he would enlighten and bring peace to your mind."
When this was said, the king remained silent.
Then another minister said to the king: "Your majesty, there is Makkhali Gosala... Your majesty, there is Ajita Kesakambalin... Your majesty, there is Pakudha Kaccayana... Your majesty, there is Sañjaya Belatthaputta... Your majesty, there is Nigantha Nataputta, the leader of a community, the leader of a group, the teacher of a group, honored and famous, esteemed as holy by the mass of people. He is aged, long gone forth, advanced in years, in the last phase of life. Your majesty should visit him. Perhaps, if you visited him, he would enlighten and bring peace to your mind."
When this was said, the king remained silent.
All this time Jivaka Komarabhacca was sitting silently not far from the king. So the king said to him, "Friend Jivaka, why are you silent?"
"Your majesty, there is the Blessed One, worthy and rightly self-awakened, staying in my mango grove with a large community of monks — 1,250 monks in all. Concerning this Blessed One, this admirable report has been spread: 'Surely, the Blessed One is worthy and rightly self-awakened, consummate in clear knowing and conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of tamable people, teacher of beings human and divine, awakened, blessed.' Your majesty should visit him. Perhaps, if you visited him, he would enlighten and bring peace to your mind."
"Then in that case, friend Jivaka, have the riding elephants prepared."
Having replied, "As you say, your majesty," having had five hundred female elephants prepared as well as the king's personal tusker, Jivaka announced to the king: "Your majesty, your riding elephants are prepared. Do what you think it is now time to do."
Then the king, having had five hundred of his women mounted on the five hundred female elephants — one on each — and having mounted his own personal tusker, set out from the capital in full royal state, with attendants carrying torches, headed for Jivaka Komarabhacca's mango grove. But when the king was not far from the mango grove, he was gripped with fear, trepidation, his hair standing on end. Fearful, agitated, his hair standing on end, he said to Jivaka Komarabhacca: "Friend Jivaka, you aren't deceiving me, are you? You aren't betraying me, are you? You aren't turning me over to my enemies, are you? How can there be such a large community of monks — 1,250 in all — with no sound of sneezing, no sound of coughing, no voices at all?"
"Don't be afraid, great king. Don't be afraid. I'm not deceiving you or betraying you or turning you over to your enemies. Go forward, great king, go forward! Those are lamps burning in the pavilion hall."
Then the king, going as far on his tusker as the ground would permit, dismounted and approached the door of the pavilion on foot. On arrival, he asked Jivaka: "Where, friend Jivaka, is the Blessed One?"
"That is the Blessed One, great king, sitting against the middle pillar, facing east, surrounded by the community of monks."
Then the king approached the Blessed One and, on reaching him, stood to one side. As he was standing there — surveying the community of monks sitting in absolute silence, as calm as a lake — he felt inspired to exclaim: "May my son, Prince Udayibhadda, enjoy the same peace that this community of monks now enjoys!"
[The Blessed One said:] "Have you come, great king, together with your affections?"
"Lord, my son, Prince Udayibhadda, is very dear to me. May he enjoy the same peace that this community of monks now enjoys!"
Then, bowing down to the Blessed One, and saluting the community of monks with his hands palm-to-palm over his heart, he sat to one side. As he was sitting there, he said to the Blessed One: "I would like to ask the Blessed One about a certain issue, if he would give me the opportunity to explain my question."
"Ask, great king, whatever you like."
The King's Question
"Lord, there are these common craftsmen: elephant-trainers, horse-trainers, charioteers, archers, standard bearers, camp marshals, supply corps officers, high royal officers, commandos, military heroes, armor-clad warriors, leather-clad warriors, domestic slaves, confectioners, barbers, bath attendants, cooks, garland-makers, laundrymen, weavers, basket-makers, potters, calculators, accountants, and any other common craftsmen of a similar sort. They live off the fruits of their crafts, visible in the here and now. They give pleasure and refreshment to themselves, to their parents, wives, and children, to their friends and colleagues. They put in place an excellent presentation of offerings to brahmans and contemplatives, leading to heaven, resulting in happiness, conducive to a heavenly rebirth. Is it possible, lord, to point out a similar fruit of the contemplative life, visible in the here and now?"
"Do you remember, great king, ever having asked this question of other brahmans and contemplatives?"
"Yes, I do."
"If it isn't troublesome for you, how did they answer?"
"No, it's not troublesome for me wherever the Blessed One — or someone like the Blessed One — is sitting."
"Then speak, great king."
Non-action
"Once, lord, I approached Purana Kassapa and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable Kassapa, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'
"When this was said, Purana Kassapa said to me, 'Great king, in acting or getting others to act, in mutilating or getting others to mutilate, in torturing or getting others to torture, in inflicting sorrow or in getting others to inflict sorrow, in tormenting or getting others to torment, in intimidating or getting others to intimidate, in taking life, taking what is not given, breaking into houses, plundering wealth, committing burglary, ambushing highways, committing adultery, speaking falsehood — one does no evil. If with a razor-edged disk one were to turn all the living beings on this earth to a single heap of flesh, a single pile of flesh, there would be no evil from that cause, no coming of evil. Even if one were to go along the right bank of the Ganges, killing and getting others to kill, mutilating and getting others to mutilate, torturing and getting others to torture, there would be no evil from that cause, no coming of evil. Even if one were to go along the left bank of the Ganges, giving and getting others to give, making sacrifices and getting others to make sacrifices, there would be no merit from that cause, no coming of merit. Through generosity, self-control, restraint, and truthful speech there is no merit from that cause, no coming of merit.'
"Thus, when asked about a fruit of the contemplative life, visible here and now, Purana Kassapa answered with non-action. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: In the same way, when asked about a fruit of the contemplative life, visible here and now, Purana Kassapa answered with non-action. The thought occurred to me: 'How can anyone like me think of disparaging a brahman or contemplative living in his realm?' Yet I neither delighted in Purana Kassapa's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.
Purification through Wandering-on
"Another time I approached Makkhali Gosala and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable Gosala, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'
"When this was said, Makkhali Gosala said to me, 'Great king, there is no cause, no requisite condition, for the defilement of beings. Beings are defiled without cause, without requisite condition. There is no cause, no requisite condition, for the purification of beings. Beings are purified without cause, without requisite condition. There is nothing self-caused, nothing other-caused, nothing human-caused. There is no strength, no effort, no human energy, no human endeavor. All living beings, all life, all beings, all souls are powerless, devoid of strength, devoid of effort. Subject to the changes of fate, serendipity, and nature, they are sensitive to pleasure and pain in the six great classes of birth.
"'There are 1,406,600 principle modes of origin. There are 500 kinds of kamma, five kinds, and three kinds; full kamma and half kamma. There are 62 pathways, 62 sub-eons, six great classes of birth, eight classes of men, 4,900 modes of livelihood, 4,900 kinds of wanderers, 4,900 Naga-abodes, 2,000 faculties, 3,000 hells, 36 dust-realms, seven spheres of percipient beings, seven spheres of non-percipient beings, seven kinds of jointed plants, seven kinds of devas, seven kinds of human beings, seven kinds of demons, seven great lakes, seven major knots, seven minor knots, 700 major precipices, 700 minor precipices, 700 major dreams, 700 minor dreams, 84,000 great aeons. Having transmigrated and wandered on through these, the wise and the foolish alike will put an end to pain.
"'Though one might think, "Through this morality, this practice, this austerity, or this holy life I will ripen unripened kamma and eliminate ripened kamma whenever touched by it" — that is impossible. Pleasure and pain are measured out, the wandering-on is fixed in its limits. There is no shortening or lengthening, no accelerating or decelerating. Just as a ball of string, when thrown, comes to its end simply by unwinding, in the same way, having transmigrated and wandered on, the wise and the foolish alike will put an end to pain.'
"Thus, when asked about a fruit of the contemplative life, visible here and now, Makkhali Gosala answered with purification through wandering-on. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. In the same way, when asked about a fruit of the contemplative life, visible here and now, Makkhali Gosala answered with purification through wandering-on. The thought occurred to me: 'How can anyone like me think of disparaging a brahman or contemplative living in his realm?' Yet I neither delighted in Makkhali Gosala's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.
Annihilation
"Another time I approached Ajita Kesakambalin and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable Ajita, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'
"When this was said, Ajita Kesakambalin said to me, 'Great king, there is nothing given, nothing offered, nothing sacrificed. There is no fruit or result of good or bad actions. There is no this world, no next world, no mother, no father, no spontaneously reborn beings; no brahmans or contemplatives who, faring rightly and practicing rightly, proclaim this world and the next after having directly known and realized it for themselves. A person is a composite of four primary elements. At death, the earth (in the body) returns to and merges with the (external) earth-substance. The fire returns to and merges with the external fire-substance. The liquid returns to and merges with the external liquid-substance. The wind returns to and merges with the external wind-substance. The sense-faculties scatter into space. Four men, with the bier as the fifth, carry the corpse. Its eulogies are sounded only as far as the charnel ground. The bones turn pigeon-colored. The offerings end in ashes. Generosity is taught by idiots. The words of those who speak of existence after death are false, empty chatter. With the break-up of the body, the wise and the foolish alike are annihilated, destroyed. They do not exist after death.'
"Thus, when asked about a fruit of the contemplative life, visible here and now, Ajita Kesakambalin answered with annihilation. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. In the same way, when asked about a fruit of the contemplative life, visible here and now, Ajita Kesakambalin answered with annihilation. The thought occurred to me: 'How can anyone like me think of disparaging a brahman or contemplative living in his realm?' Yet I neither delighted in Ajita Kesakambalin's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.
Non-relatedness
"Another time I approached Pakudha Kaccayana and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable Kaccayana, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'
"When this was said, Pakudha Kaccayana said to me, 'Great king, there are these seven substances — unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar — that do not alter, do not change, do not interfere with one another, are incapable of causing one another pleasure, pain, or both pleasure and pain. Which seven? The earth-substance, the liquid-substance, the fire-substance, the wind-substance, pleasure, pain, and the soul as the seventh. These are the seven substances — unmade, irreducible, uncreated, without a creator, barren, stable as a mountain-peak, standing firm like a pillar — that do not alter, do not change, do not interfere with one another, and are incapable of causing one another pleasure, pain, or both pleasure and pain.
"'And among them there is no killer nor one who causes killing, no hearer nor one who causes hearing, no cognizer nor one who causes cognition. When one cuts off [another person's] head, there is no one taking anyone's life. It is simply between the seven substances that the sword passes.'
"Thus, when asked about a fruit of the contemplative life, visible here and now, Pakudha Kaccayana answered with non-relatedness. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango. In the same way, when asked about a fruit of the contemplative life, visible here and now, Pakudha Kaccayana answered with non-relatedness. The thought occurred to me: 'How can anyone like me think of disparaging a brahman or contemplative living in his realm?' Yet I neither delighted in Pakudha Kaccayana's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.
Fourfold Restraint
"Another time I approached Nigantha Nataputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable Aggivessana, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'
"When this was said, Nigantha Nataputta said to me, 'Great king, there is the case where the Nigantha — the knotless one — is restrained with the fourfold restraint. And how is the Nigantha restrained with the fourfold restraint? There is the case where the Nigantha is obstructed by all waters, conjoined with all waters, cleansed with all waters, suffused with all waters. This is how the Nigantha is restrained with the fourfold restraint. When the Nigantha — a knotless one — is restrained with such a fourfold restraint, he is said to be a Knotless One (Nigantha), a son of Nata (Nataputta), with his self perfected, his self controlled, his self established.'
"Thus, when asked about a fruit of the contemplative life, visible here and now, Nigantha Nataputta answered with fourfold restraint. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: In the same way, when asked about a fruit of the contemplative life, visible here and now, Nigantha Nataputta answered with fourfold restraint. The thought occurred to me: 'How can anyone like me think of disparaging a brahman or contemplative living in his realm?' Yet I neither delighted in Nigantha Nataputta's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.
Evasion
"Another time I approached Sañjaya Belatthaputta and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, I sat to one side. As I was sitting there I asked him: 'Venerable Sañjaya, there are these common craftsmen... They live off the fruits of their crafts, visible in the here and now... Is it possible, venerable sir, to point out a similar fruit of the contemplative life, visible in the here and now?'
"When this was said, Sañjaya Belatthaputta said to me, 'If you ask me if there exists another world [after death], if I thought that there exists another world, would I declare that to you? I don't think so. I don't think in that way. I don't think otherwise. I don't think not. I don't think not not. If you asked me if there isn't another world... both is and isn't... neither is nor isn't... if there are beings who transmigrate... if there aren't... both are and aren't... neither are nor aren't... if the Tathagata exists after death... doesn't... both... neither exists nor doesn't exist after death, would I declare that to you? I don't think so. I don't think in that way. I don't think otherwise. I don't think not. I don't think not not.'
"Thus, when asked about a fruit of the contemplative life, visible here and now, Sañjaya Belatthaputta answered with evasion. Just as if a person, when asked about a mango, were to answer with a breadfruit; or, when asked about a breadfruit, were to answer with a mango: In the same way, when asked about a fruit of the contemplative life, visible here and now, Sañjaya Belatthaputta answered with evasion. The thought occurred to me: 'This — among these brahmans and contemplatives — is the most foolish and confused of all. How can he, when asked about a fruit of the contemplative life, visible here and now, answer with evasion?' Still the thought occurred to me: 'How can anyone like me think of disparaging a brahman or contemplative living in his realm?' Yet I neither delighted in Sañjaya Belatthaputta's words nor did I protest against them. Neither delighting nor protesting, I was dissatisfied. Without expressing dissatisfaction, without accepting his teaching, without adopting it, I got up from my seat and left.
The First Visible Fruit of the Contemplative Life
"So, lord, I ask the Blessed One as well: There are these common craftsmen: elephant-trainers, horse-trainers, charioteers, archers, standard bearers, camp marshals, supply corps officers, high royal officers, commandos, military heroes, armor-clad warriors, leather-clad warriors, domestic slaves, confectioners, barbers, bath attendants, cooks, garland-makers, laundrymen, weavers, basket-makers, potters, calculators, accountants, and any other common craftsmen of a similar sort. They live off the fruits of their crafts, visible in the here and now. They give pleasure and refreshment to themselves, to their parents, wives, and children, to their friends and colleagues. They put in place an excellent presentation of offerings to brahmans and contemplatives, leading to heaven, resulting in happiness, conducive to a heavenly rebirth. Is it possible, lord, to point out a similar fruit of the contemplative life, visible in the here and now?"
"Yes, it is, great king. But first, with regard to that, I will ask you a counter-question. Answer however you please. Suppose there were a man of yours: your slave, your workman, rising in the morning before you, going to bed in the evening only after you, doing whatever you order, always acting to please you, speaking politely to you, always watching for the look on your face. The thought would occur to him: 'Isn't it amazing? Isn't it astounding? — the destination, the results, of meritorious deeds. For this King Ajatasattu is a human being, and I, too, am a human being, yet King Ajatasattu enjoys himself supplied and replete with the five strings of sensuality — like a deva, as it were — while I am his slave, his workman... always watching for the look on his face. I, too, should do meritorious deeds. What if I were to shave off my hair and beard, put on the ochre robes, and go forth from the household life into homelessness?'
"So after some time he shaves off his hair and beard, puts on the ochre robes, and goes forth from the household life into homelessness. Having thus gone forth he lives restrained in body, speech, and mind, content with the simplest food and shelter, delighting in solitude. Then suppose one of your men were to inform you: 'You should know, your majesty, that that man of yours — your slave, your workman... always watching for the look on your face... has gone forth from the household life into homelessness... content with the simplest food and shelter, delighting in solitude.' Would you, thus informed, say, 'Bring that man back to me. Make him again be my slave, my workman... always watching for the look on my face!'?"
"Not at all, lord. Rather, I am the one who should bow down to him, rise up out of respect for him, invite him to a seat, invite him to accept gifts of robes, almsfood, lodgings, and medicinal requisites for the sick. And I would provide him with righteous safety, defense, and protection."
"So what do you think, great king. With that being the case, is there a visible fruit of the contemplative life, or is there not?"
"Yes, lord. With that being the case, there certainly is a visible fruit of the contemplative life."
"This, great king, is the first fruit of the contemplative life, visible in the here and now, that I point out to you."
FOLLOW DOWN TO DN2 - PART 2
Provenance:
©1997 Thanissaro Bhikkhu.
Transcribed from a file provided by the translator.
This Access to Insight edition is ©1997–2013
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How to cite this document (one suggested style): DN 2 PART 1
PTS: D i 47
Samaññaphala Sutta: The Fruits of the Contemplative Life
translated from the Pali by
Thanissaro Bhikkhu
© 1997–2013
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