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. “Venerable sir,” 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: Given this label and this claim, you should train like this: ‘We will enter upon the way that is proper for an ascetic. That way our label will be accurate and our claim correct. ‘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. 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.

Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṁ paṭipanno hoti? And how has a bhikkhu not entered upon 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—There are some bhikkhus who have not given up covetousness, ill will, irritability, hostility, denigration, contentiousness, jealousy, stinginess, deviousness, deceit, evil wishes, and wrong view. imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ appahānā ‘na samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. These stains, defects, and dregs of an ascetic lead to places of loss, and are to be experienced in bad destinations. As long as they have not given these up, they have not entered upon the way that is proper for an ascetic, I say. Seyyathāpi, bhikkhave, matajaṁ nāma āvudhajātaṁ ubhatodhāraṁ pītanisitaṁ. I say that such a bhikkhu’s going forth may be compared to the kind of weapon called ‘deadborn’—double-edged, whetted with yellow arsenic—that has been covered and wrapped in an outer robe. Tadassa saṅghāṭiyā sampārutaṁ sampaliveṭhitaṁ. Tathūpamāhaṁ, bhikkhave, imassa bhikkhuno pabbajjaṁ vadāmi.

Nāhaṁ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi. I do not say that someone is an ascetic just because he wears an outer robe. Nāhaṁ, bhikkhave, acelakassa acelakamattena sāmaññaṁ vadāmi. I do not say that someone is an ascetic just because he goes naked. Nāhaṁ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṁ vadāmi. I do not say that someone is an ascetic just because he is covered in dust and dirt. Nāhaṁ, bhikkhave, udakorohakassa udakorohaṇamattena sāmaññaṁ vadāmi. I do not say that someone is an ascetic just because he immerses himself in water. Nāhaṁ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṁ vadāmi. I do not say that someone is an ascetic just because he stays at the root of a tree. Nāhaṁ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṁ vadāmi. I do not say that someone is an ascetic just because he stays in the open air. Nāhaṁ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṁ vadāmi. I do not say that someone is an ascetic just because he stands perpetually. Nāhaṁ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṁ vadāmi. I do not say that someone is an ascetic just because he eats in intervals. Nāhaṁ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṁ vadāmi. I do not say that someone is an ascetic just because he recites hymns. Nāhaṁ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi. I do not say that someone is an ascetic just because he has 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: If just by wearing an outer robe someone with covetousness, ill will, irritability, hostility, denigration, contentiousness, jealousy, stinginess, deviousness, deceit, evil wishes, and wrong view could give up these things, friends and colleagues, relatives and kin would make one an outer robe wearer as soon as he was born: ‘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. ‘Please, my dear, wear an outer robe! Just by doing so you will give up covetousness, ill will, irritability, hostility, denigration, contentiousness, jealousy, stinginess, deviousness, deceit, evil wishes, and wrong view.’ 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. But sometimes I see someone with these qualities who wears an outer robe. That is why I do not say that someone is an ascetic just because he wears an outer robe.

Acelakassa ce, bhikkhave …pe… If just by going naked … rajojallikassa ce, bhikkhave …pe… being covered in dust and dirt … udakorohakassa ce, bhikkhave …pe… immersing oneself in water … rukkhamūlikassa ce, bhikkhave …pe… staying at the root of a tree … abbhokāsikassa ce, bhikkhave …pe… staying in the open air … ubbhaṭṭhakassa ce, bhikkhave …pe… standing perpetually … pariyāyabhattikassa ce, bhikkhave …pe… eating at set intervals … mantajjhāyakassa ce, bhikkhave …pe… reciting hymns … 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: having matted hair someone with covetousness, ill will, irritability, hostility, denigration, contentiousness, jealousy, stinginess, deviousness, deceit, evil wishes, and wrong view could give up these things, friends and colleagues, relatives and kin would make one a matted-hair ascetic as soon as he was born: ‘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. ‘Please, my dear, have matted hair! Just by doing so you will give up covetousness, ill will, irritability, hostility, denigration, contentiousness, jealousy, stinginess, deviousness, deceit, evil wishes, and wrong view.’ 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. But sometimes I see someone with these qualities who is a matted-hair ascetic. That is why I do not say that someone is an ascetic just because he has matted hair.

Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṁ paṭipanno hoti? And how has a bhikkhu entered upon 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—There are some bhikkhus who have given up covetousness, ill will, irritability, hostility, denigration, contentiousness, jealousy, stinginess, deviousness, deceit, evil wishes, and wrong view. imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ pahānā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. Since they have given up these stains, defects, and dregs of an ascetic that lead to places of loss and are to be experienced in bad destinations, they have entered upon the way that is proper for an ascetic, I say.

So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassati (…). They see themselves purified from all these bad, unbeneficial qualities. Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassato (…) pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati. Considering this, gladness is born. When he is glad, joy is born. When the mind is joyous, the body becomes calm. When the body is calm, he feels at ease. When he is at ease, the mind becomes composed. *A similar description is found in [MN 7](https://suttas.hillsidehermitage.org/?q=mn7).

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. He abides having pervaded with a mind of friendliness the first direction, likewise second, likewise third, likewise the fourth. In the same way above, below, across, everywhere, he abides having pervaded the whole world with a mind of friendliness—abundant, expansive, immeasurable, free of enmity and ill will. *[“Pervading the World with Friendliness”](https://www.hillsidehermitage.org/pervading-the-world-with-friendliness/)

Karuṇāsahagatena cetasā …pe… He abides having pervaded with a mind of compassion …

muditāsahagatena cetasā …pe… He abides having pervaded with a mind of contentment …

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. He abides having pervaded with a mind of equanimity the first direction, likewise the second, likewise the third, likewise the fourth. In the same way above, below, across, everywhere, he abides having pervaded the whole world with a mind of equanimity—abundant, expansive, immeasurable, free of enmity and ill will.

Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. Then along comes a man—whether from the east, west, north, or south—struggling in the oppressive heat, weary, thirsty, and parched. 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. No matter what direction he comes from, when he arrives at that lotus pond he would alleviate his thirst and heat destruction.

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. 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-discipline proclaimed by a Realized One. Having developed friendliness, compassion, contentment, and equanimity in this way, he gains peace internally. Ajjhattaṁ vūpasamā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. Because of that internal peace he has entered upon the way proper for an ascetic, I say.

Khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti. And suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, peasants, or workers— So ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. and with the destruction of the influxes, he abides having entered upon the liberation by mind and liberation by understanding that is devoid of influxes, having for himself comprehended and realized it right in the present experience. 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. He is an ascetic because of the destruction of defilements.”

Idamavoca bhagavā. That is what the Buddha said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. Pleased, the bhikkhus delighted in what the Buddha said.

Cūḷaassapurasuttaṁ niṭṭhitaṁ dasamaṁ.

Mahāyamakavaggo niṭṭhito catuttho.

Tassuddānaṁ

Giñjakasālavanaṁ pariharituṁ, Paññavato puna saccakanisedho; Mukhavaṇṇapasīdanatāpindo, Kevaṭṭaassapurajaṭilena.

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