II. Sâmañña-phala Sutta

98. 'Just, O king, as if in a mountain fastness there were a pool of water, clear, translucent, and serene; and a man, standing on the bank, and with eyes to see, should perceive the oysters and the shells, the gravel and the pebbles and the shoals of fish, as they move about or lie within it: he would know: "This {1. Kamâsavâ, with special reference to the taint of hankering after a future life in the sensuous plane (Kâma Loka); that is, in the world. 2. Bhavâsavâ, with special reference to the taint of hankering after a future life in the plane of form and the formless plane (the Rûpa and Arûpa Lokas); that is, in heaven. 3. Aviggâsavâ, with special reference to ignorance of the Four Great Truths, just above summarised.} {p. 94} pool is clear, transparent, and serene, and there within it are the oysters and the shells, and the sand and gravel, and the shoals of fish are moving about or lying still{1}." [85] 'This, O king, is an immediate fruit of the life of a recluse, visible in this world, and higher and sweeter than the last. And there is no fruit of the life of a recluse, visible in this world, that is higher and sweeter than this{2}.' 99. And when he had thus spoken, Agâtasattu the king said to the Blessed One: 'Most excellent, Lord, most excellent! Just as if a man were to set up that which has been thrown down, or were to reveal that which is hidden away, or were to point out the right road to him who has gone astray, or were to bring a lamp into the darkness so that those who have eyes could see external forms--just even so, Lord, has the truth been made known to me, in many a figure, by the Blessed One. And now I betake myself, Lord, to the Blessed One as my refuge, to the Truth, and to the Order. May the Blessed One accept me as a disciple, as one who, from this day forth, as long as life endures, has taken his refuge in them. Sin has overcome me, Lord, weak and foolish and wrong that I am, in that, for the sake of sovranty, I put to death my father, that righteous man, that righteous king! May the Blessed One accept it of me, Lord, that do so acknowledge it as a sin, to the end that in future I may restrain myself.'

100. 'Verily, O king, it was sin that overcame you in acting thus. But inasmuch as you look upon it as sin, and confess it according to what is right, we accept your confession as to that. For that, O king, is custom in the discipline of the noble ones{3}, that whosoever {1. The simile recurs M. I, 279; A. I, 9. Compare for the words sippi-sambuka Gât. V, 197; A. III, 395; Trenckner, 'Pâli Miscellany,' p. 60. 2. Because, as Buddhaghosa points out, this is really Arahatship, Nirvâna; and it was to this, to Arahatship, that all the rest led up. 3. Ariyânam. That is, either of previous Buddhas, or perhaps of the Arahats.} {p. 95} looks upon his fault as a fault, and rightfully confesses it, shall attain to self-restraint in future.' 101. When he had thus spoken, Agâtasattu the king said to the Blessed One: 'Now, Lord, we would fain go. We are busy, and there is much to do.' 'Do, O king. whatever seemeth to thee fit.' Then Agâtasattu the king, pleased and delighted with the words of the Blessed One, arose from his seat, and bowed to the Blessed One, and keeping him on the right hand as he passed him, departed thence. 102. Now the Blessed One, not long after Agâtasattu the king had gone, addressed the brethren, and said: 'This king. brethren, was deeply affected, he was touched in heart. If, brethren, the king had not put his father to death, that righteous man, and righteous king, then would the clear and spotless eye for the truth have arisen in him, even as he sat there{1}.'

Thus spake the Blessed One. The brethren were pleased and delighted at his words. Here ends the Discourse on the Fruits of the Life of a Recluse. Sâmañña-phala Sutta is ended. {1. The Dhamma-kakkhu (Eye for the Truth) is a technical term for conversion, for entering on the Path that ends in Arahatship. It is higher than the Heavenly Eye (dibba-kakkhu, above, p. 82 of the text, § 95) which sees other people's previous births, and below the Eye of Wisdom (paññâ-kakkhu) which is the wisdom of the Arahat (Itivuttaka, p. 52, § 61).} Return to top Next: Introduction to the Ambattha Sutta