DN 2 Samannaphala-sutta (in part)

A Teaching concerning the Benefits of the Recluse's Lifestyle

The Finer Fruits of the Ascetic Life

Going forth

A Tatha-gata (a realised person) appears in the world …

He proclaims a teaching that is good in its beginning, good in its middle and good at its conclusion; he makes known an altogether complete and pure spiritual path.

A householder, the son of a householder or someone born into a respectable family hears that teaching. Having heard it he experiences confidence in that realised person. Thereby, possessing an experience of confidence, he reflects thus: 'Life in a household is cramped and dusty, going forth is like a wide open space. It is not easy to live the completely perfect and pure spiritual path (while) living the domestic life. What if I were to shave off my hair and beard, dress in brown robes, and go forth from home into homelessness?'

Afterwards, having abandoned his accumulation of wealth, whether small or large, and having left behind his family circle, whether small or large, having shaved off his hair and beard and dressed in brown robes, he goes forth from home into homelessness.

So he lives, like (any who) have gone forth, restrained and controlled by the Pātimokkha, knowing how to behave and where to seek alms, aware of danger in the tiniest fault, practising the training rules he has undertaken, possessing wholesome actions and speech, accomplished in ethical conduct, his way of living is pure, the doors of his senses are guarded, (he is) endowed with mindfulness and full awareness, (and he is) contented.

The shorter section on ethics

How is a bhikkhu accomplished in ethical conduct?

In this, a bhikkhu has abandoned the killing of living beings, he is one who abstains from killing them. Having laid aside stick and sword he lives as one who is sensitive, compassionate, caring for the well-being of all who breath. This is part of his ethical conduct.

He has abandoned taking what is not given, he is one who abstains from stealing. He lives accepting what is given, desiring what is given, becoming pure in himself. This is part of his ethical conduct.

He has abandoned unchastity, he is one who is celibate, abstaining from vulgar sexual activity. This is part of his ethical conduct.

He has abandoned false speech, he is one who abstains from lying. He is one who speaks truth, true to his word, trustworthy and dependable, not breaking his word to anyone. This is part of his ethical conduct.

He has abandoned divisive speech, he is one who abstains from divisive speech. Not telling there what he has heard here, (causing) division between them, nor telling to these what he has heard there, (causing) division between them. This is part of his ethical conduct.

He has abandoned harsh speech, he is one who abstains from harsh speech. Whatever he says is polite, pleasant to hear, friendly, heart-warming, polite, charming to people, pleasant to many; whatever he says is speech of such a kind. This is part of his ethical conduct.

He has abandoned frivolous chatter, he is one who abstains from frivolous chatter. He is one who speaks at the proper time, what is true, what is beneficial, who speaks about the teaching and the discipline; whatever he says is speech worth treasuring, (it is) timely, reasonable, purposeful and profitable. This is part of his ethical conduct.

Mental composure

How does a bhikkhu guard the doors of his senses?

Here, when a bhikkhu sees a sight with the eyes he neither grasps at [focusses on?] its prominent features nor at its details.

This is because when one lives with the faculty of sight unrestrained harmful and unskilful issues, greed and discontent, may flood in; he practises this restraint, protects the faculty of sight, and arouses restraint of the faculty of sight.

When hearing a sound with the ears …

When smelling an odour with the nose …

When tasting a flavour with the tongue …

When sensing a touch with the body …

When conscious of thoughts with the mind he does not grasp at their external or secondary features.

This is because when the faculty of mind is unrestrained harmful and unskilful issues, greed and discontent may flood in; he practises this restraint, protects the faculty of mind, and arouses restraint of the faculty of mind.'

In this way a bhikkhu guards the doors of his senses.

How is a bhikkhu endowed with mindfulness and full awareness?

Here, a bhikkhu going out or coming back, acts with full awareness,

looking ahead or looking away, acts with full awareness,

bending over or straightening up, acts with full awareness,

wearing robe and alms-bowl, acts with full awareness,

eating or drinking, chewing or tasting, acts with full awareness,

passing faeces or urine, acts with full awareness,

walking, standing still, sitting, sleeping, waking, speaking or staying silent, acts with full awareness.

In this way a bhikkhu is endowed with mindfulness and full awareness.

How is a bhikkhu contented?

Here, a bhikkhu is contented with a robe to care for the body and alms food to care for the stomach. Wherever he goes he accepts just these things.

It is just like a bird with wings flies wherever it wishes, flies with only the burden of wings. Just so, a bhikkhu is contented with a robe to care for the body and alms food to care for the stomach. Where he goes he accepts just these things.

In this way a bhikku is contented.

Retiring to a secluded place and sitting

Possessing this collection of noble ethical conduct, this noble restraint of the senses, this noble mindfulness and full awareness, and this noble contentment, he retires to a secluded place in the wilderness, at the foot of a tree, on a mountain, in a gorge, in a mountain cave, in a cemetery, in a lonely forest place, in the open air or on a heap of straw.

After the meal, when he has returned from his alms-round, he sits with legs crossed, making the body straight, bringing mindfulness to the fore.

Five hindrances given up

Having given up greed in the world he lives by means of a mind free from greed, he cleanses the mind from greed.

Having given up hatred and ill-will he lives with a kind mind, compassionate for the good of all living beings, he cleanses the mind from hatred and ill-will.

Having given up lethargy and sluggishness he lives without lethargy and sluggishness, conscious of clarity, mindful and clearly aware, he cleanses the mind from lethargy and sluggishness.

Having given up agitation and worry he lives calmly, having a calmed mind, he cleanses the mind from agitation and worry.

Having given up uncertainty he lives beyond uncertainty, not confused about wholesome teachings, he cleanses the mind from uncertainty.

Five similes of the effect of giving up hindrances

It is like a man who might take out a loan and engages in a business. That business may succeed for him. He could both pay off whatever he owed and might have more left over for supporting a family. He would think thus: 'In the past, having taken out a loan I engaged in a business. That business succeeded for me. Thus I have both paid off whatever I owed, and I have enough left over for supporting a family.' That would bring him joy and he would find pleasure.

It is like a man who might be sick, in pain and extremely ill. He might have no pleasure from his food, and no strength in his body. Some time later he may be released from that affliction, may enjoy his food and regain strength of body. He would think, 'In the past I was sick, in pain and extremely ill. I had no pleasure in my food, and no strength in my body. But now I am released from that affliction, food gives pleasure to me and there is strength in my body.' That would bring him joy and he would find pleasure.

It is like a man who might be bound in prison. Some time later he may be released from that prison safe and sound, without loss of any of his possessions. He would think, 'In the past I was bound in prison, but now I am released from that prison safe and sound, and none of my possessions are lost.' That would bring him joy and he would find pleasure.