THE GREAT CHRONICLE OF BUDDHAS
906
their words and now he asked the Buddha about the present advantages of a monastic life.
Then the Buddha gave an elaborate talk on the advantages of monkhood in the present
life. For example, (1) a man-slave was honoured by the king after his ordination; (2) a
farmer who paid taxes to the king was honoured by the latter after he became a monk. (3)
To show the higher advantages of monkhood, the Buddha referred to the life of a man of
either low or high caste who had heard His Teaching, inspired with faith, he became a
monk and practiced the (a) lower morality, (b) medium morality and (c) higher morality.
Then he guarded his senses, developed mindfulness, easily contented, rejected hindrances;
he gained the first
jhÈna
, (4) the second
jhÈna
, (5) the third
jhÈna
and (6) the fourth
jhÈna.
(7-14) Still making further progress, he attained insight-knowledge (
vipassanÈ
-
ÒÈÓa
),
psychic powers (
manomayidhi-ÒÈÓa
), supernatural powers (
iddhividha-ÒÈÓa
), the divine-ear
(
dibbasota-ÒÈÓa
), penetrative knowledge of the mind of others (
cetopariya-ÒÈÓa
),
remembrance of former existences (
pubbenivÈsÈnussati-ÒÈÓa
), knowledge of the dying and
reappearance of other beings (
cutupapata-ÒÈÓa
) and extinction of all mental intoxicants
(
Èsavakkhaya-ÒÈÓa
or
arahatta-magga
-
ÒÈÓa
). Thus, the monk gained as the present
advantages of his sacred life the eight kinds of progressively higher, extraordinary
knowledge up to arahatship.
(For details, read the SÈmaÒÒaphala Sutta of the DÊgha-NikÈya.)
Refuge sought by AjÈtasattu
When the Buddha thus described in detail the present advantages of monkhood with
arahatship as its apex, King AjÈtasattu followed the whole talk attentively, expressing his
appreciation verbally from time to time. He thought: ‚In the past, I did not ask many
monks and
brahmins
about these matters but like a man who pounds the husks of grain, I
have never received any thing substantial. Marvellous indeed is the greatness of the Exalted
Buddha! He has answered these questions, enlightening me very much as if with the
brilliance of a thousand oil-lamps. For a long time, ignorance has deceived me, making me
blind to the greatness and power of the Exalted One.‛
Overwhelmed with ecstasy arising from the contemplation of the Buddha's attributes, the
King clearly showed his faith in the Buddha, the Dhamma and the Sangha in the following
words:
‚Venerable Sir, very delightful indeed is the Teaching! Just as in the world what
has been upside down is set right, just as what has been covered is uncovered, just
as a man who has lost his way is shown the right way, just as torches are lighted in
order that those who have eye-sights may see various visual forms in the darkness,
so also, You have in many ways made the Dhamma very clear to me. Venerable
Sir! I seek refuge in the Exalted One, the Dhamma and the Sangha. Let the Exalted
One regard me, from today, as a lay devotee established in
saraÓa-gamana
for life.
‚Venerable Sir! I am overwhelmed with guilt stemming from foolishness,
confusion and ignorance. For the sake of kingly pleasures, I have killed my father,
a great monarch who practised justice and ruled righteously. Let the Exalted One
forgive me for the offence, regarding it as an offence that will make me mindful
and vigilant in future.‛
Thus the King sought refuge in the Buddha, etc. and apologized for his offense. Then the
Buddha said:
‚O King! You are indeed overwhelmed with guilt arising from your foolishness,
confusion and ignorance. You have killed your father, the great monarch who
practised justice and ruled righteously. But we forgive you that offence because
you admit it and make amends for it. If a man admits his offense, atones for it
accordingly and guards himself against it in future, then such atonement and self-
restraint mean spiritual progress under the system of My Teaching.‛
Then King AjÈtasattu said:
‚Very well, Venerable Sir! We will now go. We have many things to do.‛ The Buddha
replied: ‚O King! You may go as you wish.‛ The King accepted the Buddha's Teaching