Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā aṅgesu viharati assapuraṁ nāma aṅgānaṁ nigamo. At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Assapura. Tatra kho bhagavā bhikkhū āmantesi: There the Buddha addressed the bhikkhus, “bhikkhavo”ti. “Bhikkhus!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. “Bhante,” they replied. Bhagavā etadavoca: The Buddha said this:
“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. “Bhikkhus, people label you as ascetics. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha; And when they ask you what you are, you claim to be ascetics.
tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ ‘ye dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca te dhamme samādāya vattissāma, evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā. Given this label and this claim, you should train like this: ‘We will undertake and follow the things that make one an ascetic and a brahmin. That way our label will be accurate and our claim correct. Yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. 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.’ Evañhi vo, bhikkhave, sikkhitabbaṁ.
Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca? And what are the things that make one an ascetic and a brahmin? ‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. You should train like this: ‘We will have a sense of prudence and dread of wrongdoing.’ *[“Sense of Shame and Fear of Wrongdoing”](https://www.youtube.com/watch?v=JfwH9m_5psE) Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, you might think, ‘hirottappenamha samannāgatā, alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. ‘We have a sense of prudence and dread of wrongdoing. Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: I declare this to you, bhikkhus, I announce this to you: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? ‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. You should train like this: ‘Our bodily behavior will be pure, clear, open, neither inconsistent nor secretive. Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. And we won’t exalt ourselves or put others down on account of our pure bodily behavior.’ Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, you might think, ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro; ‘We have a sense of prudence and dread of wrongdoing, and our bodily behavior is pure. alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: I declare this to you, bhikkhus, I announce this to you: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? ‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. You should train like this: ‘Our verbal behavior … Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. mental behavior … Tāya ca pana parisuddhamanosamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. livelihood will be pure, clear, open, neither inconsistent nor secretive. Tāya ca pana parisuddhājīvatāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. And we won’t exalt ourselves or put others down on account of our pure livelihood.’ Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, you might think, ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo; ‘We have a sense of prudence and dread of wrongdoing, our bodily, verbal, and mental behavior is pure, and our livelihood is pure. alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough. We have achieved the goal of life as an ascetic. There is nothing more to do.’ And you might rest content with just that much. Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: I declare this to you, bhikkhus, I announce this to you: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. ‘You who seek to be true ascetics, do not lose sight of the goal of the ascetic life while there is still more to do.’
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? ‘Indriyesu guttadvārā bhavissāma; You should train yourselves like this: ‘We will guard our sense doors. cakkhunā rūpaṁ disvā na nimittaggāhī nānubyañjanaggāhī. When we see a sight with the eye, we won’t grasp at signs and features of it Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjissāma. on account of which—due to abiding with the eye faculty unrestrained—bad, detrimental phenomena of longing and upset would flow in on us. We will practice to restrain that; we will guard the eye faculty and bring about the restraint of the eye faculty. Sotena saddaṁ sutvā …pe… When we hear a sound with the ear … ghānena gandhaṁ ghāyitvā …pe… When we smell an odor with the nose … jivhāya rasaṁ sāyitvā …pe… When we taste a flavor with the tongue … kāyena phoṭṭhabbaṁ phusitvā …pe… When we feel a touch with th body … manasā dhammaṁ viññāya na nimittaggāhī nānubyañjanaggāhī. When we cognize a phenomenon with the mental faculty, we won’t grasp at signs and features of it Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjissāma, rakkhissāma manindriyaṁ, manindriye saṁvaraṁ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. on account of which—due to abiding with the eye faculty unrestrained—bad, detrimental phenomena of longing and upset would flow in on us. We will practice to restrain that; we will guard the mental faculty and bring about the restraint of the mental faculty. Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, you might think, ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; ‘We have a sense of prudence and dread of wrongdoing, our bodily, verbal, and mental behavior is pure, our livelihood is pure, and our sense doors are guarded. alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? ‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṁ āharissāma, You should train yourselves like this: ‘We will be moderate in eating. We will eat having reflected through-the-origin: neva davāya na madāya na maṇḍanāya na vibhūsanāya yāvadeva imassa kāyassa ṭhitiyā yāpanāya, vihiṁsūparatiyā, brahmacariyānuggahāya, iti purāṇañca vedanaṁ paṭihaṅkhāma navañca vedanaṁ na uppādessāma, yātrā ca no bhavissati, anavajjatā ca, phāsu vihāro cā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. ‘Not for entertainment, indulgence, beautification, or adornment, but only to sustain this body, to avoid harm, and to support the renunciate life. In this way, we shall put an end to old feelings and not give rise to new ones, and we will live blamelessly and at ease.’ Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, you might think, ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno; ‘We have a sense of prudence and dread of wrongdoing, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are guarded, and we are moderate in eating. alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’.
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? ‘Jāgariyaṁ anuyuttā bhavissāma, divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāma. You should train yourselves like this: ‘We will be dedicated to vigilance. During the day, we will cleanse the mind of obstructive states while walking or sitting. Rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāma. During the first watch of the night, we will cleanse the mind of obstructive states while walking or sitting. Rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappessāma pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā. During the second watch of the night, we will lie down in the lion’s posture—on the right side, placing one foot on top of the other—recollected and aware, having set the intention to get up. Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṁ. Having gotten up in the last watch of the night, we will cleanse the mind of obstructive states while walking or sitting.’ Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, you might think, ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā; ‘We have a sense of prudence and dread of wrongdoing, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are guarded, we are moderate in eating, and we are dedicated to vigilance. alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti, tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’.
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? ‘Satisampajaññena samannāgatā bhavissāma, abhikkante paṭikkante sampajānakārī, ālokite vilokite sampajānakārī, samiñjite pasārite sampajānakārī, saṅghāṭipattacīvaradhāraṇe sampajānakārī, asite pīte khāyite sāyite sampajānakārī, uccārapassāvakamme sampajānakārī, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī’ti, evañhi vo, bhikkhave, sikkhitabbaṁ. You should train yourselves like this: ‘We will have recollection-and-awareness. We will act with awareness when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.’ *i.e., with awareness of the possibility for defilements to become the motivators for any action no matter how small, as opposed to awareness of the soles of the feet touching the floor or similar. The latter has nothing to do with being an ascetic. Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, you might think, ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, satisampajaññena samannāgatā; ‘We have a sense of prudence and dread of wrongdoing, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are guarded, we don’t eat too much, we are dedicated to vigilance, and we have recollection-and-awareness. alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. Just this much is enough …’ Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’.
Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? What more is there to do? Idha, bhikkhave, bhikkhu vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanappatthaṁ abbhokāsaṁ palālapuñjaṁ. Take a bhikkhu who frequents a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. After the meal, he returns from almsround, sits down cross-legged, sets his body straight, and establishes recollection at the fore. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; Giving up longing in regard to the world, he abides with a mind rid of longing; he cleanses the mind of longing. *See [MN 19](https://suttas.hillsidehermitage.org/?q=mn19) and [“Unwelcoming of the Hindrances”](https://www.youtube.com/watch?v=igC9gzKZV6o). byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; Giving up ill will and hatred, he abides with a mind rid of ill will, compassionate for the welfare of all creatures and beings; he cleanses the mind of ill will and hatred. thinamiddhaṁ pahāya vigatathinamiddho viharati, ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; Giving up indolence-and-lethargy, he abides with a mind rid of indolence-and-lethargy, perceiving light, recollected, and aware; he cleanses the mind of indolence-and-lethargy. uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Giving up restlessness-and-anxiety, he abides without restlessness, his mind internally appeased; he cleanses the mind of restlessness-and-anxiety. vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Giving up doubt, he abides having crossed over doubt, not uncertain about beneficial qualities; he cleanses the mind of doubt. *One “crosses over” doubt not by finding a satisfactory answer to every possible question, nor by forgetting about the uncertainties altogether, but by no longer resisting the displeasure of uncertainty, which is the driving force for the hindrance of doubt. The same principle applies to all other hindrances (SN 46.51).
Seyyathāpi, bhikkhave, puriso iṇaṁ ādāya kammante payojeyya. Suppose a man who has gotten into debt were to apply himself to work, Tassa te kammantā samijjheyyuṁ. and his efforts proved successful. So yāni ca porāṇāni iṇamūlāni tāni ca byantī kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. He would pay off the original loan and have enough left over to support his wife. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ, tassa me te kammantā samijjhiṁsu. Sohaṁ yāni ca porāṇāni iṇamūlāni tāni ca byantī akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. he’d be filled with joy and happiness.
Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. Suppose a man was sick, suffering, and gravely ill. He’d lose his appetite and get physically weak. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. But after some time they’d recover from that illness, and regain their appetite and their strength. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe ābādhiko ahosiṁ dukkhito bāḷhagilāno, bhattañca me nacchādesi, na ca me āsi kāye balamattā, somhi etarahi tamhā ābādhā mutto, bhattañca me chādeti, atthi ca me kāye balamattā’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. they’d be filled with joy and happiness.
Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. Suppose a man was imprisoned in a jail. So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. But after some time they were released from jail, safe and sound, with no loss of wealth. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. they’d be filled with joy and happiness.
Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. Suppose a man was a bondservant. He would not be his own master, but indentured to another, unable to go where he wishes. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. But after some time he’d be freed from servitude. He would be his own master, not indentured to another, an emancipated individual able to go where he wishes. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. they’d be filled with joy and happiness.
Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya. Suppose there was a man with wealth and property who was traveling along a desert road. So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. But after some time they crossed over the desert, safe and sound, with no loss of wealth. Tassa evamassa: Thinking about this, ‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ. Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. they’d be filled with joy and happiness.
Evameva kho, bhikkhave, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, ime pañca nīvaraṇe appahīne attani samanupassati. In the same way, the bhikkhu regards these five hindrances that are not given up in him as a debt, a disease, a prison, slavery, and a desert crossing. Seyyathāpi, bhikkhave, āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati. But when these five hindrances are given up in him, the bhikkhu regards this as freedom from debt, good health, release from prison, emancipation, and a place of safety at last.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, He gives up these five hindrances, defilements of the mind that weaken understanding. vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. Then, quite disjoined from sensuality, disjoined from detrimental phenomena, with thinking and with pondering, with joy and comfort born of separation, he abides having entered upon the first jhāna. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. He tops up, suffuses, fills, and pervades his body with the joy and comfort born of separation. There would be no part of his whole body that’s not pervaded with the joy and comfort born of separation. *The reflective, mental recognition of total safety and *separation* (_viveka_) from the previous burdens that has been developed—by *considering* them as a burden as said above—is where the joy (including bodily aspect described in this section) originates from, not the enthralment in a novel, quasi-accidental state that covers over and allows one to forget those burdens. It's the joy of, having been [trapped in a shark tank with no way out](https://suttas.hillsidehermitage.org/?q=an9.42#an9.42:3.2-an9.42:4.5), being now able to freely gaze at the same sharks swimming about through the unbreakable glass window from the outside, at no conceivable risk. That is why whoever still delights in at least the idea of having a good time within the shark tank [will never acquire that joy](https://suttas.hillsidehermitage.org/?q=an6.73), let alone the ones that follow. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī. It’s like when a deft bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. In the same way, the bhikkhu tops up, suffuses, fills, and pervades his body with the joy and comfort born of separation. There would be no part of his whole body that’s not pervaded with the joy and comfort born of separation. *[“Pervading the Body of Jhāna”](https://www.youtube.com/watch?v=6BMfJFWdt-E&pp=ygUbcGVydmFkaW5nIHRoZSBib2R5IG9mIGpoYW5h)
Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the appeasement of thinking and pondering, with internal confidence and collectedness of mind, without thinking or pondering and with joy and comfort born of composure, the bhikkhu abides having entered upon the second jhāna. So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. He tops up, suffuses, fills, and pervades his body with the joy and comfort born of composure. There would be no part of his whole body that’s not pervaded with the joy and comfort born of composure. Seyyathāpi, bhikkhave, udakarahado ubbhidodako. Tassa nevassa puratthimāya disāya udakassa āyamukhaṁ, na pacchimāya disāya udakassa āyamukhaṁ, na uttarāya disāya udakassa āyamukhaṁ, na dakkhiṇāya disāya udakassa āyamukhaṁ, devo ca na kālena kālaṁ sammādhāraṁ anuppaveccheyya. Atha kho tamhāva udakarahadā sītā vāridhārā ubbhijjitvā tameva udakarahadaṁ sītena vārinā abhisandeyya parisandeyya paripūreyya paripphareyya, nāssa kiñci sabbāvato udakarahadassa sītena vārinā apphuṭaṁ assa. It’s like a deep lake fed by spring water where there would be no inlet to the east, west, north, or south, and no rainfall to replenish it from time to time. But the stream of cool water welling up in the lake would top up, suffuse, fill, and pervade the lake. There would be no part of the whole lake that’s not pervaded with cool water.
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. In the same way, the bhikkhu tops up, suffuses, fills, and pervades his body with joy and comfort born of composure. There would be no part of his whole body that’s not pervaded with the joy and comfort born of composure.
Puna caparaṁ, bhikkhave, bhikkhu pītiyā ca virāgā upekkhako ca viharati, sato ca sampajāno, sukhañca kāyena paṭisaṁvedeti, yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. Furthermore, with the fading of joy, the bhikkhu abides equanimous, recollected, and aware, experiencing comfort with the body. He abides having entered upon the third jhāna, with regard to which the noble ones say “one abides equanimous, recollected, and comfortable.” So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. He tops up, suffuses, fills, and pervades his body with the comfort devoid of joy. There would be no part of his whole body that’s not pervaded with the comfort devoid of joy. Seyyathāpi, bhikkhave, uppaliniyaṁ vā paduminiyaṁ vā puṇḍarīkiniyaṁ vā appekaccāni uppalāni vā padumāni vā puṇḍarīkāni vā udake jātāni udake saṁvaḍḍhāni udakānuggatāni antonimuggaposīni, tāni yāva caggā yāva ca mūlā sītena vārinā abhisannāni parisannāni paripūrāni paripphuṭāni, nāssa kiñci sabbāvataṁ uppalānaṁ vā padumānaṁ vā puṇḍarīkānaṁ vā sītena vārinā apphuṭaṁ assa. It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater. From the tip to the root they’re topped up, suffused, filled, and pervaded with cool water. There would be no part of them that’s not pervaded with cool water.
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. In the same way, the bhikkhu tops up, suffuses, fills, and pervades his whole body with the comfort devoid of joy. There would be no part of his whole body that’s not pervaded with the comfort devoid of joy.
Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Furthermore, with the giving up of comfort and discomfort—and with the ending of joys and upsets beforehand—without comfort or discomfort, with purity of equanimity and recollection, the bhikkhu abides having entered upon the fourth jhāna. So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. He sits having pervaded his body with a pure, bright mind. There would be no part of his whole body that’s not pervaded with a pure, bright mind. Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. It’s like a man sitting wrapped from head to foot with white cloth. There would be no part of his whole body that’s not spread over with white cloth.
Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. In the same way, the bhikkhu sits having pervaded his body with a pure, bright mind. There would be no part of his whole body that’s not pervaded with a pure, bright mind.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he extends it towards the knowledge of recollection of past lives. So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. He recollects many kinds of past lives, that is, one birth, two births … He recollects his many kinds of past lives, with features and details. Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya, so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya. Tassa evamassa: ‘ahaṁ kho sakamhā gāmā amuṁ gāmaṁ agacchiṁ, tatrapi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; tamhāpi gāmā amuṁ gāmaṁ agacchiṁ, tatrapi evaṁ aṭṭhāsiṁ evaṁ nisīdiṁ evaṁ abhāsiṁ evaṁ tuṇhī ahosiṁ; somhi tamhā gāmā sakaṁyeva gāmaṁ paccāgato’ti. Suppose a man was to leave his home village and go to another village. From that village he’d go to yet another village. And from that village he’d return to his home village. He’d think: ‘I went from my home village to another village. There I stood like this, sat like that, spoke like this, or kept silent like that. From that village I went to yet another village. There too I stood like this, sat like that, spoke like this, or kept silent like that. And from that village I returned to my home village.’
Evameva kho, bhikkhave, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. In the same way, the bhikkhu recollects his many kinds of past lives, with features and details.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he extends it towards the knowledge of the passing away and reappearance of beings. So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti …pe… With the divine eye that is purified and superhuman, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how beings reappear according to their actions. seyyathāpi, bhikkhave, dve agārā sadvārā. Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi. Suppose there were two houses with doors. A man with good eyesight standing in between them would see people entering and leaving a house and wandering to and fro.
Evameva kho, bhikkhave, bhikkhu dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate yathākammūpage satte pajānāti …pe…. In the same way, with the divine eye that is purified and superhuman, he sees beings passing away and reappearing—inferior and superior, beautiful and ugly, in a good place or a bad place. He understands how beings reappear according to their actions.
So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. When his mind has become composed like this—purified, bright, flawless, rid of defilements, pliable, workable, steady, and imperturbable—he extends it towards the knowledge of the destruction of the influxes. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. He understands as it is: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ ‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. He understands as it is: ‘These are influxes’ … ‘This is the origin of influxes’ … ‘This is the cessation of influxes’ … ‘This is the practice that leads to the cessation of influxes.’ Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. Knowing and seeing like this, his mind is liberated from the influxes of sensuality, being, and ignorance. Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti: When it’s liberated, he knows it’s liberated. ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: ‘Birth is destroyed, the renunciate life has been lived, what had to be done has been done, there will be no more of this.’
Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A man with clear eyes standing on the bank would see the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still. Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi. Tassa evamassa: He’d think: ‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti’. ‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, and pebbles and gravel, and schools of fish swimming about or staying still.’
Evameva kho, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… In the same way, he understands as it is: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ nāparaṁ itthattāyāti pajānāti. … there will be no more of this.’
Ayaṁ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṁ’itipi. This bhikkhu is one who is called an ‘ascetic’, a ‘brahmin’, a ‘bathed one’, ‘one with complete knowledge’, a ‘scourer’, a ‘noble one’, and also an ‘Arahant’.
Kathañca, bhikkhave, bhikkhu samaṇo hoti? And how is a bhikkhu an ascetic? *Each definition in this section hinges on a play on words that is difficult to accurately carry over from the Pāḷi. Samitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. He has appeased the bad, detrimental qualities that are defiling, involving repeated being, troublesome, resulting in suffering, leading to future birth, aging, and death. Evaṁ kho, bhikkhave, bhikkhu samaṇo hoti. That’s how a bhikkhu is an ascetic.
Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti? And how is a bhikkhu a brahmin? Bāhitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. He has banished the bad, detrimental qualities that are defiling, involving repeated being, troublesome, resulting in suffering, leading to future birth, aging, and death. Evaṁ kho, bhikkhave, bhikkhu brāhmaṇo hoti. That’s how a bhikkhu is a brahmin.
Kathañca, bhikkhave, bhikkhu nhātako hoti? And how is a bhikkhu a bathed one? Nhātāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. He has bathed off the bad, detrimental qualities that are defiling, involving repeated being, troublesome, resulting in suffering, leading to future birth, aging, and death. Evaṁ kho, bhikkhave, bhikkhu nhātako hoti. That’s how a bhikkhu is a bathed one.
Kathañca, bhikkhave, bhikkhu vedagū hoti? And how is a bhikkhu one with complete knowledge? Viditāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. The bad, detrimental qualities that are defiling, involving repeated being, troublesome, resulting in suffering, leading to future birth, aging, and death, have been known by him. Evaṁ kho, bhikkhave, bhikkhu vedagū hoti. That’s how a bhikkhu is one with complete knowledge.
Kathañca, bhikkhave, bhikkhu sottiyo hoti? And how is a bhikkhu a scourer? Nissutāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. He has scoured off the bad, detrimental qualities that are defiling, involving repeated being, troublesome, resulting in suffering, leading to future birth, aging, and death. Evaṁ kho, bhikkhave, bhikkhu sottiyo hoti. That’s how a bhikkhu is a scourer.
Kathañca, bhikkhave, bhikkhu ariyo hoti? And how is a bhikkhu a noble one? Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. The bad, detrimental qualities that are defiling, involving repeated being, troublesome, resulting in suffering, leading to future birth, aging, and death, are far away from him. Evaṁ kho, bhikkhave, bhikkhu ariyo hoti. That’s how a bhikkhu is a noble one.
Kathañca, bhikkhave, bhikkhu arahaṁ hoti? And how is a bhikkhu an Arahant? Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. The bad, detrimental qualities that are defiling, involving repeated being, troublesome, resulting in suffering, leading to future birth, aging, and death, are far away from him. Evaṁ kho, bhikkhave, bhikkhu arahaṁ hotī”ti. That’s how a bhikkhu is an Arahant.”
Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.
Mahāassapurasuttaṁ niṭṭhitaṁ navamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn39