Samannaphala Sutta — The Fruits of the Contemplative Life
I. Introduction (Nidāna)
Thus have I heard:
At one time the Blessed One was dwelling at Rājagaha, in the Mango Grove of Jīvaka Komārabhacca, together with a large Saṅgha of monks — about 1,250 in number.
It was the Uposatha day, the fifteenth day of the bright fortnight, the full-moon night of the fourth month, the season when the utpala-lotuses bloom. On that clear, delightful, radiant full-moon night, King Ajātasattu, the son of the Videha princess, surrounded by his ministers, was seated on the upper terrace of his palace.
At that time the king uttered this exclamation:
“Good sirs, this night, bright with the shining moon, is truly lovely. This moonlit night is indeed beautiful, charming, pleasing, and enchanting. To whom should we go tonight— to which samaṇa or brāhmaṇa — so that upon approaching him, our mind might gain confidence?”
When the king had spoken thus, one minister said:
“Your Majesty, the ascetic Pūraṇa Kassapa is well-known and famous, honored by many, the leader of a community, the head of a group, esteemed as a teacher, long ordained, advanced in years. Let Your Majesty go to him; seeing him, Your Majesty’s mind will gain confidence.”
When this was said, the king remained silent.
Another minister said:
“Your Majesty, the ascetic Makkhali Gosāla is well-known and famous… Let Your Majesty go to him; seeing him, Your Majesty’s mind will gain confidence.”
Again the king was silent.
Another minister said:
“Your Majesty, the ascetic Ajita Kesakambala is well-known and famous… Let Your Majesty go to him; seeing him, Your Majesty’s mind will gain confidence.”
Again the king was silent.
Another minister said:
“Your Majesty, the ascetic Pakudha Kaccāyana is well-known and famous… Let Your Majesty go to him; seeing him, Your Majesty’s mind will gain confidence.”
Again the king was silent.
Another minister said:
“Your Majesty, the ascetic Sañjaya Belaṭṭhiputta is well-known and famous… Let Your Majesty go to him; seeing him, Your Majesty’s mind will gain confidence.”
Again the king was silent.
Another minister said:
“Your Majesty, the ascetic Nigaṇṭha Nāṭaputta is well-known and famous… Let Your Majesty go to him; seeing him, Your Majesty’s mind will gain confidence.”
Again the king was silent.
At that time, Jīvaka Komārabhacca was sitting not far from the king. The king addressed him:
“Jīvaka, my friend, why are you silent?”
Jīvaka replied:
“Your Majesty, the Blessed One, the Arahant, the Perfectly Enlightened One, is staying in my Mango Grove, together with a Saṅgha of about 1,250 monks. His reputation is spread far: ‘The Blessed One is an Arahant, Fully Self-Awakened, perfect in true knowledge and conduct… Teacher of gods and humans… the Awakened One, the Exalted One.’
Let Your Majesty go to see that Blessed One. Seeing him, Your Majesty’s mind will gain confidence.”
The king then said:
“In that case, Jīvaka my friend, have the elephants prepared.”
Jīvaka received the king’s command and had 500 female elephants prepared, each with a woman mounted upon it, and the royal elephant for the king himself. When everything was ready, he informed the king:
“Your Majesty, the elephants are prepared; you may go at your convenience.”
Then the king had the 500 women mount the elephants, one on each, and he himself mounted the royal elephant. With torches held aloft, he departed from Rājagaha with great royal majesty, heading toward the Mango Grove.
As they approached the grove, the king became fearful, terrified, his hair standing on end. He said to Jīvaka:
“Jīvaka, my friend, you have not deceived me, have you? You are not betraying me into danger, are you? How is it that, though there are 1,250 monks, there is no sound of coughing, no throat-clearing, no murmuring?”
Jīvaka replied:
“Do not be afraid, Your Majesty. I have not deceived you, nor betrayed you, nor lured you into danger. Please proceed; the pavilion lights are still ahead.”
Then the king proceeded until he reached the end of the carriage path. He dismounted, entered the round pavilion, and asked:
“Jīvaka, my friend, where is the Blessed One?”
Jīvaka said:
“Your Majesty, the Blessed One is sitting at the central pillar, facing the east, surrounded by the Saṅgha of monks.”
The king approached the Blessed One, stood respectfully to one side, and seeing the Saṅgha sitting silent like a clear, still lake, he exclaimed:
“May Prince Udāyibhadda be as serene as this Saṅgha!”
The Blessed One said:
“Great King, you have come here out of affection.”
“Yes, Blessed One,” the king replied. “Prince Udāyibhadda is dear to me. May he be as serene as this Saṅgha.”
The king then bowed to the Blessed One, paid homage to the Saṅgha, and sat respectfully to one side.
II. The Six Teachers (Chaḷa-parisā) — King Ajātasattu’s Accounts
After sitting respectfully to one side, King Ajātasattu addressed the Blessed One:
“Bhante, I wish to ask a small question, if the Blessed One would grant me the opportunity.”
The Blessed One said: “Ask, Great King, if you wish.”
The king said:
“Bhante, there are many crafts and skills in the world — elephant troops, cavalry, chariotry, archery, standard-bearers, military officers, supply officers, royal pages, volunteer troops, generals, leather-armored troops, servants, cooks, barbers, bath-attendants, flower-makers, dyers, weavers, basket-makers, potters, accountants, scorekeepers — and many other arts with similar modes.
Living by the visible fruits of these crafts, people nourish themselves, their parents, their wives and children, their friends and companions; they live in comfort and support religious practitioners with offerings that lead to a pleasant rebirth in heaven.
Bhante, can the Blessed One point out to me the visible fruits of the contemplative life (samannaphala) in this very life?”
The Blessed One asked: “Great King, have you not previously asked this question to other samaṇas and brāhmaṇas?”
“Yes, Bhante, I have asked other ascetics and brāhmaṇas the same question.”
“And how did they answer? If it is not burdensome to speak, tell me.”
“Bhante, in the presence of the Blessed One — or one comparable to the Blessed One — there is no difficulty.”
“Then speak, Great King.”
1. Pūraṇa Kassapa
“Bhante, once in Rājagaha, I approached the teacher Pūraṇa Kassapa… After polite greetings, I asked him:
‘Master Kassapa, can you show me the visible fruits of the contemplative life in this very life?’
But, Bhante, instead of answering my question, Pūraṇa Kassapa declared:
‘Great King, when a person kills, causes others to kill; cuts, causes others to cut; oppresses, causes others to oppress… even if he were to turn all living beings on this earth into a single heap of flesh with a razor-edged wheel — no evil comes to him. And if he gives, or causes others to give… no merit comes to him.’
Bhante, this was like being asked about mangoes and answering with jackfruit — or asked about jackfruit and answering with mangoes.
Thus, not approving, not rejecting his statement, I rose from my seat and departed.”
2. Makkhali Gosāla
“Bhante, on another occasion in Rājagaha, I approached Makkhali Gosāla… After greetings, I asked him the same question.
Instead of answering, he said:
‘Great King, beings are defiled without cause or condition; beings are purified without cause or condition… There is no power, no energy, no personal effort. All beings wander and transmigrate according to fate and circumstance…’
And he expounded a long list of cycles, destinies, and paths — all predetermined.
Again, Bhante, it was like asking about mangoes and hearing about jackfruit. Not approving, not rejecting, I left.”
3. Ajita Kesakambala
“Bhante, I next approached Ajita Kesakambala. When I asked him the same question, he replied:
‘Great King, almsgiving has no fruit; offering has no fruit; good and bad actions have no fruit. This world does not exist; the next world does not exist. Human beings are composed of the four great elements; after death, they break apart and perish. Both fools and the wise are annihilated at death.’
Again, Bhante, his answer had nothing to do with the visible fruits I asked about. Not approving, not rejecting, I departed.”
4. Pakudha Kaccāyana
“Bhante, I then approached Pakudha Kaccāyana… He taught:
‘Great King, there are seven stable substances — earth, water, fire, air, pleasure, pain, and soul — fixed like mountain peaks, immovable, unchanging. No being kills or causes to kill. If one were to strike off another’s head with a sharp sword, no one kills anyone; the sword merely passes through the spaces between the seven substances.’
Again, Bhante, this did not answer my question about samannaphala. Not approving, not rejecting, I left.”
5. Nigaṇṭha Nāṭaputta
“Bhante, I then approached Nigaṇṭha Nāṭaputta… He spoke of:
‘The fourfold restraints: — restraint with regard to all water, — immersion in all water, — purification by all water, — sprinkling with all water…’
And he claimed that because of these restraints, one is perfected.
Again, Bhante, this had nothing to do with the fruits of the contemplative life. Not approving, not rejecting, I left.”
6. Sañjaya Belaṭṭhiputta
“Bhante, finally I approached Sañjaya Belaṭṭhiputta… He replied to every question thus:
‘If you ask whether there is another world — if I thought there is, I would say so. But I do not think so; nor do I think otherwise; nor do I think not-not so…’
And so on with all questions — always evading, always resorting to ‘I do not say so; I do not say otherwise.’
Bhante, among all those teachers, Sañjaya was the most foolish, the most confused. Not approving, not rejecting, I departed.”
III. The First Visible Fruit (Paṭhama-samannaphala)
After hearing the king’s accounts, the Blessed One said:
“Great King, listen carefully; I shall tell you.”
“Yes, Bhante,” the king replied.
Then the Blessed One said:
1. The Story of the Royal Servant
“Great King, suppose there is a man who is your servant — a laborer — one who rises early, goes to sleep late, carries out all your commands, behaves respectfully, speaks pleasingly, and watches your face for signs of your will.
He might reflect:
‘Truly marvelous is the destiny of merit (puñña), the fruit of merit! King Ajātasattu, son of the Videhan queen, is a human being, and I too am a human being. Yet the king lives enjoying the fivefold sensual pleasures like a deva, while I am merely his servant. What if I were to do good and become like him? No — better still, I should shave off hair and beard, put on the ochre robe, and go forth into homelessness.’”
In time, he does so: He abandons his small and great possessions, leaves behind relatives, shaves off hair and beard, dons the ochre robe, and goes forth as a bhikkhu.
Having gone forth, he becomes:
- restrained by the Pātimokkha,
- perfect in conduct and resort,
- seeing danger in the slightest faults,
- training in the training rules,
- acting with wholesome bodily and verbal conduct,
- with livelihood purified,
- guarding the sense-doors,
- endowed with mindfulness and clear comprehension,
- and content (santuṭṭhi).
If royal officers report this to you, saying:
“Your Majesty, that servant of yours, who rose early and slept late, who carried out your commands, has now gone forth as a bhikkhu, living restrained, modest, content, delighting in solitude.”
Would you say, Great King:
“Let that man return! Let him again be my servant, rise early and sleep late, speak pleasingly, and watch my face for commands!”?
King Ajātasattu’s Answer
“No, Bhante! Instead, I should rise to greet him, show him honor, invite him to sit, and support him with robe, almsfood, lodging, and medicines. I would arrange for his protection in accordance with Dhamma.”
The Blessed One
“Great King, what do you think? In such a case, would there be a visible fruit of the contemplative life (samannaphala) or not?”
“Certainly, Bhante — such a visible fruit truly exists.”
“Great King, this is the first visible fruit of the contemplative life that the Tathāgata declares.”
IV. The Second Visible Fruit (Dutiya-samannaphala)
Then King Ajātasattu said:
“Bhante, can the Blessed One teach another visible fruit of the contemplative life, higher and more excellent than the former?”
The Blessed One replied:
“Yes, Great King, I can. Listen carefully and attend well; I shall speak.”
“Yes, Bhante,” the king responded.
2. The Case of the Farmer or Householder
“Great King, suppose there is a man who is a farmer or a householder, one who increases your royal revenue through taxes and levies.
He reflects:
‘Truly marvelous is the destiny of merit (puñña), the fruit of merit! King Ajātasattu, son of the Videhan queen, is a human being, and I too am a human being. Yet the king enjoys the fivefold sensual pleasures like a deva, while I must work the fields and pay taxes. What if I were to do good and become like him? No — better still, I should shave off hair and beard, put on the ochre robe, and go forth.’”
In time, he abandons his small and great possessions, leaves relatives, shaves off hair and beard, dons the ochre robe, and goes forth as a bhikkhu.
Having gone forth, he is:
- restrained by the Pātimokkha,
- perfect in conduct and resort,
- seeing danger in the slightest faults,
- training in the training rules,
- modest, guarded, mindful, content.
If the royal officers report this to you, saying:
“Your Majesty, that farmer or householder who increased the royal revenue has now gone forth; he lives restrained, modest, mindful, content, delighting in solitude.”
Would you say, Great King:
“Let that man return! Let him again be a farmer, paying taxes and increasing my revenue!”?
King Ajātasattu’s Answer
“No, Bhante! Rather, I should rise to greet him, honor him, invite him to sit, and support him with robe, almsfood, lodging, and medicines. I should arrange for his protection according to Dhamma.”
The Blessed One
“What do you think, Great King? In such a case, would there be a visible fruit of the contemplative life, or not?”
“Certainly, Bhante — such a visible fruit truly exists.”
“Great King, this is the second visible fruit of the contemplative life that the Tathāgata declares.”
V. Cūḷa-sīla — The Lesser Morality
The Blessed One said:
“Great King, a bhikkhu, having gone forth, becomes one who is restrained by the Pātimokkha, perfect in conduct and resort, seeing danger in the slightest faults, undertaking the training rules. How, Great King, is a bhikkhu accomplished in virtue?”
1. Abstaining from Killing
He abandons killing living beings, abstains from killing living beings, lays down stick and sword, is gentle and kind, dwelling with compassion for the welfare of all living beings. This, Great King, is part of his virtue.
2. Abstaining from Stealing
He abandons taking what is not given, abstains from taking what is not given, takes only what is given, desires only what is given, not a thief, pure in livelihood. This, Great King, is part of his virtue.
3. Abstaining from Sexual Misconduct
He abandons unchastity, abstains from sexual intercourse, living celibate, aloof from the village-practice of the householders. This, Great King, is part of his virtue.
4. Abstaining from False Speech
He abandons false speech, refrains from false speech, speaks truth, adheres to truth, trustworthy, reliable, not deceiving the world. This, Great King, is part of his virtue.
5. Abstaining from Slander
He abandons divisive speech, abstains from divisive speech. Hearing something here, he does not repeat it there to divide others; he is one who reconciles the divided, encourages the united, delighting in harmony, rejoicing in harmony, enjoying harmony, speaking words conducive to harmony. This, Great King, is part of his virtue.
6. Abstaining from Harsh Speech
He abandons harsh speech, abstains from harsh speech. He speaks words that are gentle, pleasing to the ear, affectionate, touching the heart, urbane, agreeable to the many. This, Great King, is part of his virtue.
7. Abstaining from Idle Chatter
He abandons idle chatter, abstains from idle chatter. He speaks at the right time; speaks what is factual, what is in accordance with the Dhamma and Vinaya; his words are meaningful, reasonable, purposeful, connected with the goal. This, Great King, is part of his virtue.
8. Abstaining from Destroying Plant Life
He abstains from injuring seeds and plants — from harming root-born plants, stem-born plants, joint-born plants, sprout-born plants, and seed-born plants. This, Great King, is part of his virtue.
9. Eating at One Time
He eats at one sitting, abstains from eating at night, abstains from food outside the proper time (vikāla-bhojana). This, Great King, is part of his virtue.
10. Abstaining from Dancing, Singing, Music, and Shows
He abstains from dancing, singing, music, and shows. This, Great King, is part of his virtue.
11. Abstaining from Adornments
He abstains from garlands, perfumes, cosmetics, and all forms of body-decoration. This, Great King, is part of his virtue.
12. Abstaining from High and Luxurious Beds
He abstains from high and luxurious seats and beds. This, Great King, is part of his virtue.
13–26. Abstaining from Wrong Livelihood
He abstains from:
- accepting gold and silver,
- raw grain, raw meat,
- women and girls,
- male and female slaves,
- goats and sheep,
- fowl and pigs,
- elephants, cattle, horses, and mules,
- land and property,
- running errands,
- buying and selling,
- using false weights, false measures, false metals,
- bribery, cheating, and fraud,
- cutting, beating, binding, plundering,
- and violence of every kind.
This, Great King, is part of his virtue.
VI. Majjhima-sīla — The Intermediate Morality
The Blessed One continued:
“Great King, how is a bhikkhu accomplished in the intermediate virtue (Majjhima-sīla)?”
1. Refraining from Injuring Plant Life (Detailed)
He abstains from injuring seeds and plants, unlike certain ascetics and brāhmaṇas who, after receiving food given in faith, still injure plant life such as:
- root-born plants,
- stem-born plants,
- joint-born plants,
- sprout-born plants,
- and seeds of the five kinds.
This, Great King, is part of his virtue.
2. Refraining from Using Stored Goods
He abstains from using stored-up goods — unlike certain ascetics and brāhmaṇas who, after receiving food offered in faith, still consume goods that have been stored:
- stored grain,
- stored water,
- stored cloth,
- stored vehicles,
- stored bedding,
- stored perfumes,
- stored requisites.
This, Great King, is part of his virtue.
3. Refraining from Shows, Performances, and Entertainments
He abstains from watching shows, unlike certain ascetics and brāhmaṇas who, after receiving food offered in faith, still indulge in entertainments such as:
- dancing, singing, instrumental music,
- dramatic performances,
- storytelling,
- clapping games,
- ghost shows,
- drum performances,
- viewing ornamented city scenes,
- watching low-class shows,
- acrobatics,
- funeral shows,
- elephant fights,
- horse fights,
- buffalo fights,
- bull fights,
- goat fights,
- ram fights,
- cock fights,
- quail fights,
- stick-fighting,
- boxing, wrestling,
- combat drills,
- and reviews of troops.
This, Great King, is part of his virtue.
4. Abstaining from Games (Gambling and Amusements)
He abstains from games that cause negligence, unlike certain ascetics and brāhmaṇas who indulge in such games:
- eight-row chess, ten-row chess,
- hand-poppet games,
- tossing dice,
- hopscotch-like games,
- stick throwing,
- guessing games,
- childish games of many kinds,
- turning wheels,
- measuring sand,
- toy chariots,
- toy bows,
- drawing diagrams,
- memory-guessing games,
- imitation games,
- and many trivial amusements.
This, Great King, is part of his virtue.
5. Abstaining from High and Luxurious Beds (Detailed)
He abstains from high and luxurious seats and beds, unlike certain ascetics and brāhmaṇas who indulge in them:
- beds with legs too high,
- couches with animal carvings,
- woolen blankets with long fringe,
- white woolen rugs,
- flower-pattern rugs,
- cotton-stuffed couches,
- multi-colored rugs with animal designs (lion, tiger, leopard),
- rugs with fur on one or both sides,
- silk covers mixed with gold,
- rugs embroidered with sixteen dancing nymphs,
- elephant, horse, and chariot couches,
- tiger-skin and antelope-skin spreads,
- luxurious spreads with canopies and bolsters.
This, Great King, is part of his virtue.
VII. Mahā-sīla — The Greater Morality
The Blessed One continued:
“Great King, a bhikkhu is accomplished in the greater morality (Mahā-sīla) when he abstains from various wrong modes of livelihood, wrong activities, and wrong speech, in ways far beyond those already stated.”
1. Abstaining from Fortunetelling and False Arts
He abstains from:
- palmistry (hatthalakkhaṇa),
- divining omens,
- interpreting dreams,
- reading body marks,
- predicting through signs,
- astrology by stars,
- assessing lucky and unlucky sites,
- determining auspicious times,
- chanting protective charms,
- using spells,
- rites for serpent spirits,
- invoking earth spirits,
- rituals for maidens,
- fire rituals,
- smoke rituals,
- mirror gazing,
- bowl gazing,
- ritual offerings to non-human beings,
- charms for protection or binding,
- exorcisms,
- laying ghosts,
- auspicious verses,
- rites for fertility,
- rites to secure success,
- protective ceremonies of many kinds.
This, Great King, is part of his virtue.
2. Abstaining from Medical Deception and Manipulation
He abstains from:
- prescribing root medicines merely for gain,
- administering oils, balms, or tonics for profit,
- treating patients with magical rites,
- manipulating bodily humors for reward,
- using fabricated prognoses to deceive.
This, Great King, is part of his virtue.
3. Abstaining from Social Schemes, Mundane Services, and Errands
He abstains from becoming involved in:
- buying and selling,
- acting as a messenger,
- arranging marriages,
- arranging disputes or reconciliations for gain,
- acting as a negotiator,
- arranging contracts or deals,
- running errands,
- carrying messages between families,
- influencing decisions for reward.
He does not seek gain by:
- praising someone,
- disparaging someone,
- forming alliances,
- breaking alliances.
This, Great King, is part of his virtue.
4. Abstaining from Military and Political Services
He abstains from:
- interpreting dreams for kings,
- indicating omens for rulers,
- advising on military formations,
- predicting victory or defeat,
- reading battlefield signs,
- serving as a strategist,
- choosing favorable troop arrangements,
- auspicious placement of banners,
- auspicious timing of marches or attacks.
This, Great King, is part of his virtue.
5. Abstaining from Ritual Sacrifices and Animal Killing Practices
He abstains from advising others to perform sacrifices involving:
- bloodletting,
- slaughtering goats, rams, cows, bulls,
- offering animals to spirits,
- fire sacrifices,
- rites to invoke prosperity through killing.
He does not speak thus:
“Slaughter this creature so that the spirits may be pleased.”
This, Great King, is part of his virtue.
6. Abstaining from Soothsaying and Commercial Predictions
He abstains from making predictions such as:
- “The king will win,”
- “The king will lose,”
- “The rains will come,”
- “The rains will fail,”
- “Trade will prosper,”
- “Trade will decline,”
- “The harvest will be plentiful,”
- “The harvest will be poor.”
He abstains from:
- predicting safety or danger,
- predicting welfare or misfortune,
- casting lots,
- divining through sticks,
- using charms to influence outcomes.
This, Great King, is part of his virtue.
7. The Bhikkhu’s Purity of Conduct
Thus, Great King, a bhikkhu:
- abstains from hundreds of kinds of wrong livelihood,
- avoids all forms of deceit, trickery, and manipulation,
- lives pure, upright, and straightforward,
- depends only on what is righteous and allowable (dhammika).
This is called Mahā-sīla, the Greater Morality.
Short Pāli Glossary (Mahā-sīla)
- Mahā-sīla — มหาศีล; the “Greater Morality”
- micchā-ājīva — เลี้ยงชีพผิด
- lakkhaṇa — ลักษณะ; omens/signs
- manta — มนต์; charms/spells
- bhūtavidyā — เวทมนตร์ภูตผี
- dhammika-ājīva — การเลี้ยงชีพชอบธรรม
- uposatha — อุโบสถ; observance day
VIII. Indriya-saṃvara — Sense Restraint
“Great King, a bhikkhu, having accomplished virtue, guards the sense-doors.
When he sees a form with the eye, he does not grasp at its signs or details. He guards the faculty of sight, so that evil, unwholesome states — covetousness and displeasure — do not invade him.
He practices likewise with:
- sounds known by the ear,
- smells known by the nose,
- tastes known by the tongue,
- tangibles known by the body,
- ideas known by the mind.
Thus he guards the six sense-faculties (indriya-saṃvara). This, Great King, is part of his training.”
IX. Sati-sampajañña — Mindfulness and Clear Comprehension
“Furthermore, Great King, a bhikkhu acts with clear comprehension (sampajañña):
- in going forward and returning,
- in looking ahead and looking aside,
- in bending and stretching,
- in carrying the robe and bowl,
- in eating, drinking, chewing, tasting,
- in passing excrement and urine,
- in walking, standing, sitting, falling asleep, waking up,
- in speaking and keeping silence.
Thus he is endowed with continuous mindfulness and clear comprehension.”
X. Santuṭṭhi — Contentment
“Furthermore, Great King, a bhikkhu is content (santuṭṭhi) with:
- robe for covering the body,
- almsfood for sustaining life.
He praises being easily supported, living lightly, being satisfied with little, and not being entangled in many duties.
He uses whatever robe or food he receives — whether coarse or fine — content with what is available, never seeking more than necessity.”
XI. Viveka — Solitude Leading Toward Serenity
“Endowed with virtue, sense-restraint, mindfulness, and contentment, a bhikkhu seeks a place of solitude:
- a forest,
- the root of a tree,
- a mountain,
- a ravine,
- a hillside cave,
- a charnel ground,
- a forest hut,
- the open air,
- or a heap of straw.
Returning from almsround, after his meal, he sits down cross-legged, holds his body erect, and establishes mindfulness before him.”
XII. The Abandoning of the Five Hindrances (Pañca-nīvaraṇa)
(ช่วงนำเข้าสมาธิ — ก่อนเข้าฌานที่ 1)
“Having secluded himself from sensuality and unwholesome states, a bhikkhu abandons the five hindrances, the corruptions of the mind that weaken wisdom:
- Kāmacchanda — sensual desire
- Byāpāda — ill-will
- Thina-middha — sloth and torpor
- Uddhacca-kukkucca — restlessness and remorse
- Vicikicchā — doubt
He sees:
‘These hindrances are defilements of the mind, debasing forces of insight.’
Having abandoned them, his mind becomes purified, free from hindrance, soft, workable, steady, and imperturbable.”
This prepares the mind for the first jhāna.
XIII. The Four Jhānas (Catasso Jhānāni)
Having abandoned the five hindrances — the corruptions of the mind that weaken wisdom — the bhikkhu enters the four jhānas.
1. The First Jhāna (Paṭhama-jhāna)
“Great King, with the abandoning of sensual desire (kāmacchanda) and unwholesome states, secluded from sensuality, secluded from unwholesome dhammas, the bhikkhu enters and dwells in the first jhāna, which is accompanied by:
- vitakka (applied thought)
- vicāra (sustained thought)
- pīti (rapture)
- sukha (pleasure)
- born of seclusion (viveka-ja).
He permeates and drenches, fills and saturates this very body with rapture and pleasure born of seclusion, so that there is no part of the body untouched by rapture and pleasure.
Just as a skilled bathman or bathman’s apprentice kneads a ball of soap-powder mixed with water — soaked throughout, yet not dripping — even so does the bhikkhu fill this body with pīti and sukha born of seclusion.”
2. The Second Jhāna (Dutiya-jhāna)
“With the stilling of vitakka and vicāra, the mind becomes inwardly tranquil, unified, and free from applied and sustained thought.
He enters and dwells in the second jhāna, which has:
- pīti and sukha born of concentration (samādhi-ja)
- with internal confidence
- and unification of mind (cetaso ekodibhāva).
Just as a deep lake, fed by springs from below, with no inflow from the east, west, north, or south, but the cool waters welling up from within permeate the entire lake — so does the bhikkhu permeate this body with rapture and pleasure born of concentration.”
3. The Third Jhāna (Tatiya-jhāna)
“With the fading away of pīti, he abides in upekkhā (equanimity), mindful and clearly comprehending, experiencing sukha with the body, of which the Noble Ones declare:
‘Equanimous and mindful, he dwells in pleasure.’
He enters and dwells in the third jhāna.
Just as in a lotus pond, lotuses born in the water, grown in the water, are immersed and saturated with cool water from root to tip — so the bhikkhu permeates this body with pleasure apart from rapture.”
4. The Fourth Jhāna (Catuttha-jhāna)
“With the abandoning of sukha and dukkha, and with the earlier disappearance of joy (somanassa) and grief (domanassa), the bhikkhu enters and dwells in the fourth jhāna, which is:
- without pleasure or pain,
- purified by upekkhā and sati.
Just as a man clothes himself from head to foot in a clean white cloth so that no part of the body is left uncovered — even so does the bhikkhu pervade this body with pure, bright mindfulness.”
XIV. The Three Knowledges (Tevijjā)
Having attained the four jhānas, the bhikkhu directs the purified, bright, pliant, steady, and imperturbable mind toward higher knowledge.
1. Pubbenivāsānussati-ñāṇa — The Knowledge of Recollection of Past Lives
“Great King, with the mind concentrated, purified, bright, stainless, free from defilement, pliant, workable, steady, and imperturbable, he directs it to the recollection of past lives (pubbenivāsānussati).
He recollects his manifold past abodes:
- one birth,
- two births,
- three,
- four,
- five,
- ten,
- fifty,
- a hundred,
- a thousand,
- a hundred thousand,
- many cycles of world contraction,
- many cycles of world expansion,
- many cycles of both contraction and expansion.
He recalls: ‘There I was named so-and-so, of such a clan, such an appearance, such was my food, such my experience of pleasure and pain, such was the end of my life. From there I passed away and reappeared elsewhere. There too I was named so-and-so…’
Thus he recollects in detail his manifold past lives.”
2. Dibbacakkhu — The Divine Eye (Knowledge of the Passing On of Beings)
“With the mind concentrated… he directs it to the knowledge of the passing on and reappearance of beings (cutūpapāta-ñāṇa), obtained through the divine eye (dibbacakkhu), purified and surpassing the human.
He sees beings passing on and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, understanding how beings fare according to their kamma:
‘These beings — who behaved wrongly in body, speech, and mind, reviled the Noble Ones, held wrong view, and acted under the influence of wrong view — after the breakup of the body, reappear in a state of deprivation, a bad destination, the lower realms, hell.
But these beings — who behaved rightly in body, speech, and mind, did not revile the Noble Ones, held right view, and acted under the influence of right view — after the breakup of the body, reappear in a good destination, in a heavenly world.’
Thus, with the divine eye, he sees beings as they pass on and reappear, according to their kamma.”
3. Āsavakkhaya-ñāṇa — The Knowledge of the Destruction of the Taṇhā-Asavas
“With the mind concentrated… he directs it to the knowledge of the destruction of the taints (āsava).
He understands:
‘This is dukkha.’ ‘This is the arising of dukkha.’ ‘This is the cessation of dukkha.’ ‘This is the path leading to the cessation of dukkha.’
He knows the āsavas:
- kāmāsava — taint of sensuality
- bhavāsava — taint of becoming
- diṭṭhāsava — taint of views
- avijjāsava — taint of ignorance
He understands their origin, their cessation, and the path leading to their cessation.
Knowing thus, seeing thus, his mind is liberated from the taints of sensuality, becoming, and ignorance. In the liberated mind, there arises the knowledge:
‘Vimuttasmiṃ vimuttamiti ñāṇaṃ.’ — ‘Being liberated, I know that I am liberated.’
He knows: ‘Birth is ended, the holy life is fulfilled, what had to be done is done, there is no further coming to any state of being.’”
XV. Epilogue — The King Confesses (Aparādhanana)
When this was said, King Ajātasattu, the son of the Videhan queen, became frightened, distressed, with hair standing on end. He rose from his seat, arranged his upper robe on one shoulder, and knelt with his head toward the Blessed One, saying:
“Bhante, I have done a grievous deed, a wicked deed, in that I killed my own father — a righteous king, a noble king — for the sake of the throne.
Bhante, may the Blessed One accept my confession of this evil deed so that I may restrain myself in future!”
The Blessed One’s Response
“Great King, since you see your transgression as a transgression, and make amends in accordance with the Dhamma, we accept your confession.
For, Great King, to the one who sees his transgression as a transgression and makes amends properly, we say ‘growth in the Dhamma’.”
The King’s Faith and Refuge
Then the king said:
“Excellent, Bhante! Just as one might set upright what has been overturned, reveal what was hidden, show the way to one who is lost, or bring a lamp into the darkness so that those with eyes may see forms — even so, Bhante, has the Blessed One made the Dhamma clear in many ways.
I go for refuge to the Blessed One, to the Dhamma, and to the Saṅgha. May the Blessed One please remember me as a lay follower from this day forth, for life!”
The Blessed One’s Closing Instruction
Then the Blessed One said to Jīvaka Komārabhacca:
“Jīvaka, it is fitting that the king should have come here. For if King Ajātasattu had not killed his father — a righteous king — then in this very seat he would have attained the Dhamma-eye (dhamma-cakkhu).”
(Meaning: the king’s own past deed obstructed attainment.)
The King’s Departure
Then King Ajātasattu, the son of the Videhan queen, having delighted in and approved of the Blessed One’s words, rose from his seat, bowed to the Blessed One, circled him with his right side toward him, mounted his royal elephant, and departed.
And when the king had departed, the Blessed One addressed the monks:
“Monks, King Ajātasattu has harmed himself; he has injured himself. For if he had not killed his father — a righteous king — then in this very seat he would have attained the Dhamma-eye.”
Thus the Blessed One spoke. The monks were delighted and rejoiced in the Blessed One’s words.