Majjhima Nikāya 40

The Middle-Length Suttas Collection 40

Cūḷaassapurasutta

The Shorter Discourse at Assapura

Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā aṅgesu viharati assapuraṁ nāma aṅgānaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

So I have heard. At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Assapura. There the Buddha addressed the bhikkhus, “Bhikkhus!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

“Venerable sir,” they replied. The Buddha said this:

“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha.

“Bhikkhus, people label you as ascetics. And when they ask you what you are, you claim to be ascetics.

Tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ: ‘yā samaṇasāmīcippaṭipadā taṁ paṭipajjissāma; evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā; yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.

Given this label and this claim, you should train like this: ‘We will practice in the way that is proper for an ascetic. That way our label will be accurate and our claim correct. Any robes, almsfood, lodgings, and medicines and supplies for the sick that we use will be very fruitful and beneficial for the donor. And our going forth will not be wasted, but will be fruitful and fertile.’

Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṁ paṭipanno hoti?

And how does a bhikkhu not practice in the way that is proper for an ascetic?

Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṁ appahīnaṁ hoti, saṭhassa sāṭheyyaṁ appahīnaṁ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti—imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ appahānā ‘na samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. Seyyathāpi, bhikkhave, matajaṁ nāma āvudhajātaṁ ubhatodhāraṁ pītanisitaṁ. Tadassa saṅghāṭiyā sampārutaṁ sampaliveṭhitaṁ. Tathūpamāhaṁ, bhikkhave, imassa bhikkhuno pabbajjaṁ vadāmi.

There are some bhikkhus who have not given up covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view. These stains, defects, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. As long as they have not given these up, they do not practice in the way that is proper for an ascetic, I say. I say that such a bhikkhu’s going forth may be compared to the kind of weapon called ‘death-dealer’—double-edged, hardened, and keen—covered and wrapped in the outer robe.

Nāhaṁ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, acelakassa acelakamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, udakorohakassa udakorohaṇamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi.

I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe. You don’t deserve the label ‘naked ascetic’ just because you go naked. You don’t deserve the label ‘dust and dirt wearer’ just because you’re caked in dust and dirt. You don’t deserve the label ‘water immerser’ just because you immerse yourself in water. You don’t deserve the label ‘tree root dweller’ just because you stay at the root of a tree. You don’t deserve the label ‘open air dweller’ just because you stay in the open air. You don’t deserve the label ‘stander’ just because you continually stand. You don’t deserve the label ‘interval eater’ just because you eat food at set intervals. You don’t deserve the label ‘reciter’ just because you recite scriptures. You don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair.

Saṅghāṭikassa ce, bhikkhave, saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṁ pahīyetha, saṭhassa sāṭheyyaṁ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṁ mittāmaccā ñātisālohitā jātameva naṁ saṅghāṭikaṁ kareyyuṁ, saṅghāṭikattameva samādapeyyuṁ: ‘ehi tvaṁ, bhadramukha, saṅghāṭiko hohi, saṅghāṭikassa te sato saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyissati, byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati, upanāhissa upanāho pahīyissati, makkhissa makkho pahīyissati, paḷāsissa paḷāso pahīyissati, issukissa issā pahīyissati, maccharissa macchariyaṁ pahīyissati, saṭhassa sāṭheyyaṁ pahīyissati, māyāvissa māyā pahīyissati, pāpicchassa pāpikā icchā pahīyissati, micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. Yasmā ca kho ahaṁ, bhikkhave, saṅghāṭikampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ paḷāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhikaṁ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi.

Imagine that just by wearing an outer robe someone with covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you an outer robe wearer as soon as you were born. They’d encourage you: ‘Please, my dear, wear an outer robe! By doing so you will give up covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view.’ But sometimes I see someone with these bad qualities who is an outer robe wearer. That’s why I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe.

Acelakassa ce, bhikkhave …pe… rajojallikassa ce, bhikkhave …pe… udakorohakassa ce, bhikkhave …pe… rukkhamūlikassa ce, bhikkhave …pe… abbhokāsikassa ce, bhikkhave …pe… ubbhaṭṭhakassa ce, bhikkhave …pe… pariyāyabhattikassa ce, bhikkhave …pe… mantajjhāyakassa ce, bhikkhave …pe… jaṭilakassa ce, bhikkhave, jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṁ pahīyetha, saṭhassa sāṭheyyaṁ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṁ mittāmaccā ñātisālohitā jātameva naṁ jaṭilakaṁ kareyyuṁ, jaṭilakattameva samādapeyyuṁ: ‘ehi tvaṁ, bhadramukha, jaṭilako hohi, jaṭilakassa te sato jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyissati byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati …pe… pāpicchassa pāpikā icchā pahīyissati micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. Yasmā ca kho ahaṁ, bhikkhave, jaṭilakampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ palāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhiṁ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi.

Imagine that just by going naked … wearing dust and dirt … immersing in water … staying at the root of a tree … staying in the open air … standing continually … eating at set intervals … reciting scriptures … having matted hair someone with covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you a matted-hair ascetic as soon as you were born. They’d encourage you: ‘Please, my dear, become a matted-hair ascetic! By doing so you will give up covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view.’ But sometimes I see someone with these bad qualities who is a matted-hair ascetic. That’s why I say that you don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair.

Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṁ paṭipanno hoti?

And how does a bhikkhu practice in the way that is proper for an ascetic?

Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṁ pahīnaṁ hoti, saṭhassa sāṭheyyaṁ pahīnaṁ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi pahīnā hoti—imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ pahānā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi.

There are some bhikkhus who have given up covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view. These stains, defects, and dregs of an ascetic are grounds for rebirth in places of loss, and are experienced in bad places. When they have given these up, they are practicing in the way that is proper for an ascetic, I say.

So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassati (…). Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassato (…) pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.

They see themselves purified from all these bad, unskillful qualities. Seeing this, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi.

So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.

They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Karuṇāsahagatena cetasā …pe…

They meditate spreading a heart full of compassion …

muditāsahagatena cetasā …pe…

They meditate spreading a heart full of rejoicing …

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.

They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṁ pokkharaṇiṁ āgamma vineyya udakapipāsaṁ vineyya ghammapariḷāhaṁ …pe… pacchimāya cepi disāya puriso āgaccheyya …pe… uttarāya cepi disāya puriso āgaccheyya …pe… dakkhiṇāya cepi disāya puriso āgaccheyya. Yato kuto cepi naṁ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. So taṁ pokkharaṇiṁ āgamma vineyya udakapipāsaṁ, vineyya ghammapariḷāhaṁ.

Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person—whether from the east, west, north, or south—struggling in the oppressive heat, weary, thirsty, and parched. No matter what direction they come from, when they arrive at that lotus pond they would alleviate their thirst and heat exhaustion.

Evameva kho, bhikkhave, khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma, evaṁ mettaṁ karuṇaṁ muditaṁ upekkhaṁ bhāvetvā labhati ajjhattaṁ vūpasamaṁ. Ajjhattaṁ vūpasamā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. Brāhmaṇakulā cepi …pe… vessakulā cepi …pe… suddakulā cepi …pe… yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma, evaṁ mettaṁ karuṇaṁ muditaṁ upekkhaṁ bhāvetvā labhati ajjhattaṁ vūpasamaṁ. Ajjhattaṁ vūpasamā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi.

In the same way, suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, peasants, or menials—and has arrived at the teaching and training proclaimed by a Realized One. Having developed love, compassion, rejoicing, and equanimity in this way they gain inner peace. Because of that inner peace they are practicing the way proper for an ascetic, I say.

Khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti. So ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Āsavānaṁ khayā samaṇo hoti. Brāhmaṇakulā cepi …pe… vessakulā cepi … suddakulā cepi … yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Āsavānaṁ khayā samaṇo hotī”ti.

And suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, peasants, or workers—and they realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. They’re an ascetic because of the ending of defilements.”

Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

That is what the Buddha said. Satisfied, the bhikkhus approved what the Buddha said.

Cūḷaassapurasuttaṁ niṭṭhitaṁ dasamaṁ.

Mahāyamakavaggo niṭṭhito catuttho.

Tassuddānaṁ

Giñjakasālavanaṁ pariharituṁ, Paññavato puna saccakanisedho; Mukhavaṇṇapasīdanatāpindo, Kevaṭṭaassapurajaṭilena.