The fruit of the homeless life; the Samaññaphala sutta. by: Silachara, Bhikkhu. Publication 1 Review. DOWNLOAD OPTIONS. download 1 file. Samaññaphala Sutta (The Fruits of the Contemplative Life). This discourse is one of the masterpieces of the Pali Canon. At heart, it is a. The Samaññaphala Sutta, "The Fruit of Contemplative Life," is the second discourse (Pali, sutta; .. Create a book · Download as PDF · Printable version.
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Samannaphala Sutta. From Wikisource SĀMAÑÑA-PHALA SUTTA, translated by T. W. Rhys Davids Sutta 2 of the Digha .. The Eightfold Path is not mentioned in our Sutta. This is not Download/print. Create a book. Download The Samaññaphala Sutta is the second discourse. Philosophy Behind The Sutta• the Buddhas own description of the lifestyle. Samaññaphala Sutta - 20 August to 01 October ▻ Brahmajāla Sutta (4 You can also watch or download the video from here. Download the MP3 here.
Tevijja Sutta 13 On the futility of a knowledge of the Vedas as means to attaining companionship with Brahma. Maha-nidana Sutta 15 On the Chain of Causation and theories of the soul. The story of a previous existence of the Buddha, as King Sudassana.
Download the Buddha Jayanthi Edition of Tripitka
Told by the Buddha on his death-bed. Sakkapanha Sutta 21 Sakka, the lord of devas visits the Buddha, and learns from him that everything that originates is subject also to dissolution. Maha-satipatthana Sutta 22 Discourse on the Four Great Meditations, on the body, feelings thoughts and states of mind.
With a commentary on the Four Truths.
Patika-vagga Edit The Patika Division 11 suttas Patika Sutta 24 Story of the disciple who follows other teachers because the Buddha does not work miracles or teach the origin of things. Udumbarikasihanada Sutta 25 The Buddha discusses asceticism with the ascetic Nigrodha. Cakkavattisihanada Sutta 26 Story of the universal king, the corruption of morals and their restoration, and the coming of the future Buddha Metteya. And most of what he says would apply as much to his strongest opponents as to the members of his own Order.
The following, in a constantly ascending order of merit, are the advantages, visible in this life, which he claims for such a recluse: 1. The honour and respect shown to a member of a religious order. The details of it may be summarised here as follows: a. Truthfulness, peacefulness, courtesy, and good sense in speech; Section Abstinence from luxury of twelve different kinds, and freedom from trickery and violence;, Section Not injuring plants; Section Not laying up treasure, of seven kinds; Section Not frequenting shows, of twenty-six specified kinds; Section Not using toilet luxuries, of which twenty-two are specified; Section Not talking vain things, of which twenty-seven instances are given; Section Not using sophistical and rude phrases when talking of higher things; Section Not acting as go-between; Section Not practising trickery and mystery under the guise of religion; Section 55 p Not gaining a living by low arts, such as auguries Section 56 ; advising as to the best sorts of various things Section 57 ; prophesying as to war and its results Section 58 ; astrology Section 59 ; foretelling famine or plague or the reverse Section 6o ; arranging marriages, using spells, or worshipping gods Section 61 ; various sorts of medical trickery Section The confidence of heart, absence of fear, resulting from the consciousness of right doing; Section The power of being content with little, with simplicity of life; Section The emancipation of heart from the Five Hindrances to self-mastery—covetousness, ill-temper, laziness, worry and flurry, and perplexity; Section The joy and peace that, as a result of the sense of this emancipation, fills his whole being; Section The power of projecting mental images; Section 85, The practice of iddhi.
The Heavenly Ear—hearing heavenly sounds. Memory of his own previous births. Now it is perfectly true that of these thirteen consecutive propositions, or groups of propositions, it is only the last, No.
And further, the whole statement, the details of it, the order of it, must have soaked very thoroughly into the minds of the early Buddhists. For we find the whole, or nearly the whole, of it repeated with direct reference by name to our Sutta as the oldest and most complete enumeration of it not only in all the subsequent dialogues translated in this volume, but also in many others.
In these repetitions the order is always the same, and the details so far as they occur are the same. But one or other of the thirteen groups is often omitted, and the application of those of them that remain is always different—that is to say,, they are enumerated in support, or in illustration, of a different proposition. A comparison of some of these other applications of the list is full of suggestion as to its real meaning here. The Kshatriya caste is the most honourable, but wisdom and conduct are higher still.
After rejecting animal sacrifice we have generosity of various kinds, each better than the last , faith, training in the precepts, and , set forth as each of them a better sacrifice than the last. The answer is a counter question. Repeating our sections omitting 11 and 12 the Buddha asks, at the end of each subdivision, whether men who do that would be likely to trouble themselves as to speculations about the soul?
The Dialogue then takes up other questions, omitting our groups And the Buddha, disparaging all others, calls attention to our groups In the Lohicca the question is as to who is the right sort of teacher; and the answer is that it is the one whose pupil carries out our groups The rest is omitted. And further that the statement has to be slightly modified and shortened when the question is the narrower one of life in the particular community which we call the Buddhist Order.
But these powers are not so called either in our text, or in any other Dialogue yet published. The Path does not come within the special advantages of life in the Order. To enter upon the Path to Arahatship, to walk along it, is not peculiar to members of the Order.
A bhikshu might reach the goal either along that path, open also to laymen  , or by the process set out in our Sutta. They are two quite distinct methods of training, of which our Sutta deals only with one It is essential, in order to understand Buddhist ethics. These are: 1. The system of self-training in higher things prescribed for members of the Order. Of this our present Sutta is a striking example.
The method of self-training laid down for those who have entered upon the Path to Arahatship. In the first of these Buddhism goes very little beyond the current ethics of the day.
In the second a very great deal has been simply incorporated from the rules found expedient by previous recluses, both Brahman and non-Brahman, though there are numerous differences, both of the positive regulations included, and also of things deliberately omitted. Even the third, as we have seen, cannot be considered, except in a very limited sense, as exclusively Buddhist. It is in the fourth that the essential doctrines of Buddhism are to be found.
All four have, no doubt, become welded together into a more or less consistent whole. But to understand the whole, the relation of its various parts has to be kept constantly in view. This will explain an apparent contradiction.
The argument on pp. And further on in the same book IV, the object is stated to be for the sake of getting rid of five particular sorts of envy.
All these explanations belong to the Path, not to the rules of the Order. They are not really inconsistent with the other aim that our Sutta sets out.
And they are only additional proof, if such were needed, that it is no more possible to sum up in a single phrase as some writers have tried to do the aim of Buddhism, or the object of life in the Order, than it would be to sum up in a similar way the aim of Christianity, or the object for which men enter a Christian Order.
The aims are necessarily as various as the character and circumstances of the various individuals who take them up. This also would apply to other Orders both in India and elsewhere, and is quite consistent with our Sutta, which only purports to set forth the advantages the early Buddhists held to be the likely results of joining, from whatever motive, such an Order as their own. Thus have I heard. How beautiful, friends, is the moonlight night! How lovely, friends, is the moonlight night!
How soothing, friends, is the moonlight night! How grand a sign, friends, is the moonlight night! Let your Majesty pay a visit to him. It may well be  that, on calling upon him, your heart, Sire, shall find peace.
It may well be that, on calling upon him, your heart, Sire, shall find peace. Do now what seemeth to you meet. And the king, when close upon the Mango Grove, was seized with a sudden fear and consternation, and the hairs on his body stood erect. You are not deceiving me? You are not betraying me to my foes? There, in the pavilion hall, the lamps are burning. Then the king went up, and stood respectfully on one side.
They maintain themselves, and their parents and children and friends, in happiness and comfort. They keep up gift, the object of which is gain on high, to recluses and Brahmans—gifts that lead to rebirth in heaven, that redound to happiness, and have bliss as their result. Can you, Sir, declare to me any such immediate fruit, visible in this very world, of the life of a recluse ? And after exchanging with him the greetings and compliments of friendship and courtesy, I seated myself beside him, and put to him the same question as I have now put, Lord, to you.
Were he to go along the south bank of the Ganges striking and slaying, mutilating and having men mutilated, oppressing and having men oppressed, there would be no guilt thence resulting, no increase of guilt would ensue. Were he to go along the north bank of the Ganges giving alms, and ordering gifts to be given, offering sacrifices or causing them to be offered, there would be no merit thence resulting no increase of merit.
There is no cause, either proximate or remote, for the rectitude of beings; they become pure without reason and without cause. There is no such thing as power or energy, or human strength or human vigour. All animals, all creatures with one, two, or more senses , all beings produced from eggs or in a womb , all souls in plants  are without force and power and energy of their own. They are bent this way and that by their fate, by the necessary conditions of the class to which they belong, by their individual nature: and it is according to their position in one or other of the six classes that they experience ease or pain.
There are five hundred sorts of karma, and again five according to the five senses , and again three according to act, word, and thought ; and there is a whole karma and a half karma the whole being a karma of act or word, the half a karma of thought.
The ease and pain, measured out, as it were, with a measure, cannot be altered in the course of transmigration. Just as when a ball of string is cast forth it will spread out just as far, and no farther, than it can unwind, just so both fools and wise alike, wandering in transmigration exactly for the allotted term, shall then, and only then, make an end of pain. There is neither fruit nor result of good or evil deeds. There is no such thing as this world or the next. There is neither father nor mother, nor beings springing into life without them.
There are in the world no recluses or Brahmans who have reached the highest point  , who; walk perfectly, and who having understood and realised, by themselves alone, both this world and the next, make their wisdom known to others. When he dies the earthy in him returns and relapses to the earth, the fluid to the water, the heat to the fire, the windy to the air, and his faculties  pass into space.
So we don't really have books, we have literary versions of oral traditions.
Some of these oral traditions seem to have been earlier than others, even though they might have all been written down around the same period. But the work that we are going to study today and tomorrow - that is to say, the Samannaphala Sutta - this is from the Digha-Nikaya, which as an oral tradition goes back probably, if not to the time of the Buddha himself, very, very near. The Digha-Nikaya itself is made up of 32 suttas. And some of these suttas seem to be based on an older oral tradition than others, and some parts of some suttas seem to be based on oral traditions on which some other parts, even of the same sutta, are based.
Do you get the idea? Sometimes quite old traditions are sort of woven in with somewhat later ones, and the whole thing is elaborated into something which is eventually written down as a sort of literary work. So we have to distinguish sometimes between  the older and the later material, though the Digha-Nikaya is based on quite old oral traditions - oral traditions that go back probably to the time of the Buddha, even though a certain amount of editing and recasting has also been carried out.
So the Samannaphala Sutta seems to be based on some very old material indeed - even though the present sort of form of the sutta may be the work of the editors, so to speak, of the Digha-Nikaya, though even those editors worked when the transmission was still oral. You can imagine the monks getting together and rehearsing what they knew, reciting what they knew, and deciding to shape it in a particular way, repeat certain things, or even add in certain things which seemed important - which they thought the Buddha must have said because he had said them on occasions - but they weren't actually mentioned on this occasion.
So they added them in for the sake of completeness. All that sort of editorial work was done long before the sutta was actually written down in the present form.
Namo Amitabha - Namo Buddhaya
But the main point here is that we do go back, quite a long way back, to the days of the Buddha. And the general trend of the teaching certainly goes back to the Buddha himself - we can be quite sure of that - even though certain details may have been added or elaborated later on. Digha-Nikaya, incidentally, means collection of long discourses. The Digha-Nikaya is the first of the five nikayas which make up the Sutta Pitaka.
There is a collection of long discourses - there are 32; a collection of medium length discourses - ; then a collection of passages dealing with the same subjects, roughly - that's the Samyutta-Nikaya, 'Kindred Sayings'; then a collection of sayings which deal with one thing, then two things, three things, four things, that's the Anguttara-Nikaya; and then there's a nikaya called miscellaneous, the Khuddaka-Nikaya - containing 14 books of very different types and very different ages - though of course originally they weren't books, or most of them weren't originally books: they also were oral traditions.
Some very old, some very recent, material. So these five nikayas make up the Sutta Pitaka. These three pitakas make up, of course, the Pali canon, of course handed down in - or written down in - what we call Pali, which is not strictly speaking the name of a language.
That's one particular version.
Other versions were written down in Sanskrit and other languages. Most of them don't survive, but we do have the whole of the Pali canon. It's the only complete early Buddhist collection to have survived.A bhikshu might reach the goal either along that path, open also to laymen  , or by the process set out in our Sutta.
You know about the Vedas? When the king, having taken refuge in the Three Jewels, leaves the Buddha, the latter explains to the monks that if the king had not committed such a grave crime, then after this conversation he would have acquired a vision of truth. So we have to distinguish sometimes between  the older and the later material, though the Digha-Nikaya is based on quite old oral traditions - oral traditions that go back probably to the time of the Buddha, even though a certain amount of editing and recasting has also been carried out.
This lake is independent of external sources of water, whether it is rivers or rains. The rest is omitted. The reaction of King Ajatasattu After listening to the instructions of the Buddha, the king feels confidence in them, and suddenly it becomes clear what exactly motivated him to seek explanations for his own question so persistently.
And the general trend of the teaching certainly goes back to the Buddha himself - we can be quite sure of that - even though certain details may have been added or elaborated later on. It is in the fourth that the essential doctrines of Buddhism are to be found. The king's patricide and its karmic consequences[ edit ] The king then confessed that he himself had killed his own father so as to become king.