Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā aṅgesu viharati assapuraṁ nāma aṅgānaṁ nigamo.that on one occasion the Blessed One was staying among the Aṅgas. Now, the Aṅgas have a town named Assapura. Tatra kho bhagavā bhikkhū āmantesi:There the Blessed One addressed the monks, “bhikkhavo”ti.“Monks!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ.“Yes, lord,” the monks responded to him. Bhagavā etadavoca:The Blessed One said,

“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti.“‘Contemplatives, contemplatives’: That is how people perceive you. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha.And when asked, ‘What are you?’ you claim that ‘We are contemplatives.’

Tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ:So, with this being your designation and this your claim, this is how you should train yourselves: ‘yā samaṇasāmīcippaṭipadā taṁ paṭipajjissāma;‘We will practice the practice proper to a contemplative, evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā;so that our designation will be true and our claim accurate; yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti.so that the services of those whose robes, alms-food, lodging, & medicinal requisites we use will bring them great fruit & great reward; Evañhi vo, bhikkhave, sikkhitabbaṁ.and so that our going forth will not be barren, but fruitful & fertile.’

Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṁ paṭipanno hoti?“And how, monks, does a monk not practice the practice proper to a contemplative?

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—When the possessiveness of a possessive monk has not been abandoned; when the ill will of an ill-will-minded one has not been abandoned; when the anger of an angry one has not been abandoned; when the spitefulness of a spiteful one has not been abandoned; when the dismissiveness of a dismissive one has not been abandoned; when the antagonism of an antagonistic one has not been abandoned; when the envy of an envious one has not been abandoned; when the selfishness of a selfish one has not been abandoned; when the deceit of a deceitful one has not been abandoned; when the pretentiousness of a pretentious one has not been abandoned; when the evil wishes of one with evil wishes have not been abandoned; when the wrong view of one of wrong view has not been abandoned— imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ appahānā ‘na samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi.when these stains of a contemplative, these flaws in a contemplative, these defects in a contemplative that are grounds for rebirth in a state of deprivation and are to be experienced in a bad destination have not been abandoned, then, I tell you, one is not practicing the practice proper to a contemplative. Seyyathāpi, bhikkhave, matajaṁ nāma āvudhajātaṁ ubhatodhāraṁ pītanisitaṁ.Just as if a weapon called a mataja, well sharpened on both edges, Tadassa saṅghāṭiyā sampārutaṁ sampaliveṭhitaṁ.were wrapped & enclosed in patchwork sheath: Tathūpamāhaṁ, bhikkhave, imassa bhikkhuno pabbajjaṁ vadāmi.The going forth of such a monk, I tell you, is similar to that.

Nāhaṁ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi.“Monks, I don’t say that a patchwork-robe-wearer’s status as a contemplative is through merely wearing a patchwork robe. Nāhaṁ, bhikkhave, acelakassa acelakamattena sāmaññaṁ vadāmi.I don’t say that a clothless ascetic’s status as a contemplative is through merely being without cloth… Nāhaṁ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṁ vadāmi.that a dust-&-dirt-caked ascetic’s status as a contemplative is through merely being caked with dust & dirt… Nāhaṁ, bhikkhave, udakorohakassa udakorohaṇamattena sāmaññaṁ vadāmi.that a ritual bather’s status as a contemplative is through merely taking ritual baths… Nāhaṁ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṁ vadāmi.that a tree-root dweller’s status as a contemplative is through merely dwelling at the root of a tree… Nāhaṁ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṁ vadāmi.that an open-air dweller’s status as a contemplative is through merely dwelling in the open air… Nāhaṁ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṁ vadāmi.that regulated-eater’s status as a contemplative is through merely regulating his meals… Nāhaṁ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṁ vadāmi.that an incantation reciter’s status as a contemplative is through merely reciting incantations. Nāhaṁ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi.I don’t say that a dreadlock ascetic’s status as a contemplative is through merely wearing dreadlocks.

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 through merely wearing a patchwork robe a possessive individual would abandon possessiveness, an ill-will-minded one would abandon ill will… an individual with wrong view would abandon wrong view, then his friends & companions, his kinsmen & relatives would make him a patchwork-robe-wearer right from birth. They would get him to undertake the practice of simply wearing a patchwork robe, (saying,) ‘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.‘Come, you of the auspicious face: Be a patchwork-robe-wearer. Being a patchwork-robe-wearer, when you are possessive, your possessiveness will be abandoned; when you are ill-will-minded, your ill will will be abandoned… when you have wrong view, your wrong view will be abandoned.’ 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 because there is the case where I see a patchwork-robe-wearer who is possessive, ill-will-minded, angry, spiteful, dismissive, antagonistic, envious, selfish, pretentious—one of evil wishes & wrong view, that’s why I don’t say that a patchwork-robe-wearer’s status as a contemplative is through merely wearing a patchwork robe.

Acelakassa ce, bhikkhave …pe…“If through merely being without cloth… rajojallikassa ce, bhikkhave …pe…“If through merely being caked with dust & dirt… udakorohakassa ce, bhikkhave …pe…“If through merely taking ritual baths… rukkhamūlikassa ce, bhikkhave …pe…“If through merely dwelling at the root of a tree… abbhokāsikassa ce, bhikkhave …pe…“If through merely dwelling in the open air… ubbhaṭṭhakassa ce, bhikkhave …pe… pariyāyabhattikassa ce, bhikkhave …pe…“If through merely regulating one’s meals… mantajjhāyakassa ce, bhikkhave …pe…“If through merely reciting incantations… 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:“If through merely wearing dreadlocks a possessive individual would abandon possessiveness, an ill-will-minded one would abandon ill will… an individual with wrong view would abandon wrong view, then his friends & companions, his kinsmen & relatives would make him a dreadlock ascetic right from birth. They would get him to undertake the practice of simply wearing dreadlocks, (saying,) ‘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.‘Come, you of the auspicious face: Be a dreadlock ascetic. Being a dreadlock ascetic, when you are possessive, your possessiveness will be abandoned; when you are ill-will-minded, your ill will will be abandoned… when you have wrong view, your wrong view will be abandoned.’ 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 because there is the case where I see a dreadlock ascetic who is possessive, ill-will-minded, angry, spiteful, dismissive, antagonistic, envious, selfish, pretentious—one of evil wishes & wrong view, that’s why I don’t say that a dreadlock ascetic’s status as a contemplative is through merely wearing dreadlocks.

Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṁ paṭipanno hoti?“And how, monks, does a monk practice the practice proper to a contemplative?

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—When the possessiveness of a possessive monk has been abandoned; when the ill will of an ill-will-minded one has been abandoned; when the anger of an angry one has been abandoned; when the spitefulness of a spiteful one has been abandoned; when the dismissiveness of a dismissive one has been abandoned; when the antagonism of an antagonistic one has been abandoned; when the envy of an envious one has been abandoned; when the selfishness of a selfish one has been abandoned; when the deceit of a deceitful one has been abandoned; when the pretentiousness of a pretentious one has been abandoned; when the evil wishes of one with evil wishes have been abandoned; when the wrong view of one of wrong view has been abandoned— imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ pahānā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi.when these stains of a contemplative, these flaws in a contemplative, these defects in a contemplative that are grounds for rebirth in a state of deprivation and are to be experienced in a bad destination have been abandoned, then, I tell you, one is practicing the practice proper to a contemplative.

So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassati (…).
(…) → (vimuttamattānaṁ samanupassato) (sya-all, km, pts1ed)“He sees himself purified of all these evil, unskillful qualities; he sees himself released from them. Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassato (…) pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.As he sees himself purified of all these evil, unskillful qualities, as he sees himself released from them, joy is born. When he is joyful, rapture is born. In one who is enraptured at heart, the body grows calm. When the body is calm, one feels pleasure. Feeling pleasure, the mind becomes concentrated.

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 keeps pervading the first direction [the east] with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with goodwill—abundant, enlarged, immeasurable, without hostility, without ill will.

Karuṇāsahagatena cetasā …pe…He keeps pervading the first direction with an awareness imbued with compassion…

muditāsahagatena cetasā …pe…empathetic joy…

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.equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity—abundant, enlarged, immeasurable, without hostility, without ill will.

Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā.“Suppose that there were a lotus pond with pristine water, pleasing water, cool water, pellucid water. Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito.If a man were to come from the east—scorched with heat, overcome by heat, exhausted, trembling, & thirsty— 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.on coming to that lotus pond he would subdue his thirst for water, he would subdue his heat-induced fever. If a man were to come from the west… If a man were to come from the north… If a man were to come from the south… If a man were to come from anywhere at all—scorched with heat, overcome by heat, exhausted, trembling, & thirsty—on coming to that lotus pond he would subdue his thirst for water, he would subdue his heat-induced fever.

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, if a person from a noble-warrior family goes forth from the home life into homelessness and, on coming to this Dhamma & Vinaya proclaimed by the Tathāgata and thus developing goodwill, compassion, empathetic joy, & equanimity, he gains stilling within, then he, I tell you, is practicing the practice proper to a contemplative. “If a person from a brahman family goes forth… “If a person from a merchant family goes forth… “If a person from a worker family goes forth… “If a person from any family at all goes forth from the home life into homelessness and, on coming to this Dhamma & Vinaya proclaimed by the Tathāgata and thus developing goodwill, compassion, empathetic joy, & equanimity, he gains stilling within, Ajjhattaṁ vūpasamā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi.then he, I tell you, is practicing the practice proper to a contemplative.

Khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti.“If a person from a noble-warrior family goes forth and— So ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.through the ending of the effluents—enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now, then he, I tell you, is a contemplative through the ending of the effluents. 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.“If a person from a brahman family goes forth… “If a person from a merchant family goes forth… “If a person from a worker family goes forth… “If a person from any family at all goes forth and—through the ending of the effluents—enters & remains in the effluent-free awareness-release & discernment-release, having directly known & realized them for himself right in the here & now, then he, I tell you, is a contemplative through the ending of the effluents.”

Idamavoca bhagavā.That is what the Blessed One said. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.Gratified, the monks delighted in the Blessed One’s words.

Cūḷaassapurasuttaṁ niṭṭhitaṁ dasamaṁ.

Mahāyamakavaggo niṭṭhito catuttho.

TassuddānaṁThe Summary

Giñjakasālavanaṁ pariharituṁ, paññavato puna saccakanisedho; Mukhavaṇṇapasīdanatāpindo, kevaṭṭaassapurajaṭilena.