Majjhima Nikāya 39 Mahāassapurasutta Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅgesu viharati assapuraṁ nāma aṅgānaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

The Mahā-Assapura Sutta - The Greater Discourse at Assapura

Thus have I heard: At one time the Blessed One was dwelling in the Anga country, in a town of the Angas named Assapura.

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca: “Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti.

There, the Blessed One addressed the disciples: People recognize you as ascetics, disciples. When asked who are you?

Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha; 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.

you claim we are ascetics. Therefore for those of you recognized and claiming thus, We will undertake and practice those Dhammas that make one an ascetic and a Brahmin, so that our recognition and claim may be true and accurate.

Yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti.

And for those from whom we accept robes, almsfood, lodging, and medicinal requisites, our use of them will bring great fruit and benefit, and our going forth will not be in vain but fruitful and beneficial.

Evañhi vo, bhikkhave, sikkhitabbaṁ.

Thus should you train.

Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca?

And what are the Dhammas that make one an ascetic and a Brahmin?

‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.

We will be endowed with moral shame and fear of wrongdoing. Thus should you train.

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.

But it might be that you think: We are endowed with moral shame, our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.

I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ?

And what is further to be done?

‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca.

Our bodily conduct will be pure, open, clear, and restrained.

Tāya ca pana parisuddhakāyasamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.

And by being endowed with such pure bodily conduct, we will neither look down upon ourselves nor upon others.

Thus should you train.

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.

But it might be that you think: We are endowed with moral shame, our bodily conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.

I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ?

And what is further to be done?

‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca.

Our verbal conduct will be pure, open, clear, and restrained.

Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.

And by being endowed with such pure verbal conduct, we will neither look down upon ourselves nor upon others.

Thus should you train.

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.

But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.

I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ?

And what is further to be done?

‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca.

Our mental conduct will be pure, open, clear, and restrained.

Tāya ca pana parisuddhamanosamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.

And by being endowed with such pure mental conduct, we will neither look down upon ourselves nor upon others.

Thus should you train.

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.

But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.

I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ?

And what is further to be done?

‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca.

Our livelihood will be pure, open, clear, and restrained.

Tāya ca pana parisuddhājīvatāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.

And by being endowed with such pure livelihood, we will neither look down upon ourselves nor upon others. Thus should you train.

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.

But it might be that you think: We are endowed with moral shame, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure; our task is done, we have achieved what should be achieved, there is nothing further to be done, and you might be satisfied with that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.

I inform you I declare to you, disciples: Do not let the goal of liberation, for those who think there is something further to be done, be lost.

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ?

And what is further to be done?

‘Indriyesu guttadvārā bhavissāma; cakkhunā rūpaṁ disvā na nimittaggāhī nānubyañjanaggāhī.

We will guard the doors of our sense faculties; upon seeing a form with the eye, we will not grasp at its signs or features.

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjissāma. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe…

Since if we left the eye faculty unguarded, unskillful unwholesome states of craving and aversion might invade us.

manasā dhammaṁ viññāya na nimittaggāhī nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjissāma, rakkhissāma manindriyaṁ, manindriye saṁvaraṁ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ.

While dwelling, if craving and aversion, unskillful unwholesome states, should invade one's mind, we will undertake restraint, we will guard the eye faculty, we will enter upon restraint of the eye faculty.

Upon seeing a form with the eye, we will not grasp at its signs or features.

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.

Since if we left the eye faculty unguarded, unskillful unwholesome states of craving and aversion might invade us. While dwelling, if craving and aversion, unskillful unwholesome states, should invade one's mind, we will undertake restraint, we will guard the eye faculty, we will enter upon restraint of the eye faculty.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’.

Upon hearing a sound with the ear…

Upon smelling an odor with the nose…

Upon tasting a flavor with the tongue…

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ?

Upon touching a tangible with the body…

‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṁ āharissāma, 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.

Upon cognizing a mental object with the mind, not grasping at signs or features. Because if the mind faculty is unrestrained, bad unwholesome states of craving and aversion might invade one, for its restraint, we will undertake practice, we will guard the mind faculty, we will enter upon restraint of the mind faculty.

Thus indeed should you train yourselves. But it might be that you think:

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha.

We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that. I inform you I declare to you, disciples:

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’.

Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ?

And what is more to be done?

‘Jāgariyaṁ anuyuttā bhavissāma, divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāma. Rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāma. Rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappessāma pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā. Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṁ.

We will be moderate in eating, reflecting wisely we will consume food, not for fun, not for pleasure, not for fattening, not for beautification, but only for the maintenance and nourishment of this body, for keeping it healthy, for pursuit of the holy life, thinking thus: I will terminate old feelings without arousing new feelings and I will be healthy and blameless and will live in comfort. Thus indeed should you train yourselves.

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā; alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti, tāvatakeneva tuṭṭhiṁ āpajjeyyātha.

But it might be that you think: We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do. And you might be satisfied with that.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: ‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’.

I inform you I declare to you, disciples: Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ?

And what is more to be done?

‘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.

We will be devoted to wakefulness, during the day, walking back and forth and sitting, we will purify our minds of unwholesome states. In the first watch of the night, walking back and forth and sitting, we will purify our minds of unwholesome states. In the middle watch of the night, we will lie down on the right side in the lions pose, placing foot on foot, mindful and fully aware, after setting our minds to the idea of waking up.

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: ‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, satisampajaññena samannāgatā; 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’.

In the last watch of the night, upon rising, walking back and forth and sitting, we will purify our minds of obstructive states. Thus indeed should you train yourselves. But it might be that you think: We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating, we are devoted to wakefulness; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do.

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ?

And you might be satisfied with that.

Idha, bhikkhave, bhikkhu vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanappatthaṁ abbhokāsaṁ palālapuñjaṁ.

I inform you I declare to you, disciples: Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.

So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā, ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; thinamiddhaṁ pahāya vigatathinamiddho viharati, ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti.

We will be endowed with mindfulness and unobstructed awareness, unobstructed awareness when going forward and returning, unobstructed awareness when looking ahead and looking away, unobstructed awareness when flexing and extending limbs, unobstructed awareness when wearing robes and carrying the outer robe and bowl, unobstructed awareness when eating, drinking, consuming food, and tasting, unobstructed awareness when defecating and urinating, unobstructed awareness when walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent. Thus indeed should you train yourselves.

But it might be that you think:

We are endowed with moral shame, our bodily conduct is purified, our verbal conduct is purified, our mental conduct is purified, our livelihood is purified, we are guarding the doors of our sense faculties, we are moderate in eating, we are devoted to wakefulness, we are equipped with mindfulness and full awareness; enough is done, the purpose of the holy life has been reached, there is nothing further for us to do.

Seyyathāpi, bhikkhave, puriso iṇaṁ ādāya kammante payojeyya.

And you might be satisfied with that.

Tassa te kammantā samijjheyyuṁ.

I inform you I declare to you, disciples:

So yāni ca porāṇāni iṇamūlāni tāni ca byantī kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya.

Let not the purpose of the holy life, the goal of the holy ones, be lost while there is still more to be done.

And what is more to be done?

Tassa evamassa: ‘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.

Here a disciple frequents a secluded lodging: a forest, the root of a tree, a mountain, a ravine, a hillside cave, a charnel ground, a jungle grove... He sits down cross-legged after his meal, having returned from his alms round, setting his body erect and establishing mindfulness on itself.

Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. Tassa evamassa: ‘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.

He lives with a mind free from greed for the world, cleansing his mind of greed; free from ill-will and harm, compassionate for the welfare of all living beings, cleansing his mind of ill-will; free from sloth and torpor, alert and mindful, cleansing his mind of sloth and torpor; free from restlessness and remorse, calm in mind, cleansing his mind of restlessness and remorse; free from doubt, having crossed over doubt, confident in skillful qualities, cleansing his mind of doubt.

Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. Tassa evamassa: ‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti.

Just as a person would take a loan for a venture, and the venture succeeds, he would then repay his old debts and still have surplus for supporting his family, thinking, I took a loan for a venture, it succeeded, I repaid my debts and have surplus for my family, and he would be joyful and happy.

So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo.

Similarly, a sick person, suffering and severely ill, unable to eat and lacking strength, later recovers, can eat and regains strength, thinking, I was sick, suffering, unable to eat, now I am recovered, can eat, and have regained strength, and he would be joyful and happy.

Tassa evamassa: ‘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.

Just as a person imprisoned would later be released safely without loss of property, thinking, I was imprisoned, now I am released safely without loss of property, and he would be joyful and happy.

Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya. So aparena samayena tamhā kantārā nitthareyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo.

Just as a slave would later be freed, becoming independent and free to go where he wishes, thinking, I was a slave, now I am free and independent, and he would be joyful and happy.

Tassa evamassa: ‘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.

Just as a wealthy person traveling through a dangerous road would emerge safely without loss of property, thinking, I traveled through a dangerous road and emerged safely without loss of property, and he would be joyful and happy.

Evameva kho, bhikkhave, bhikkhu yathā iṇaṁ yathā rogaṁ yathā bandhanāgāraṁ yathā dāsabyaṁ yathā kantāraddhānamaggaṁ, ime pañca nīvaraṇe appahīne attani samanupassati.

In the same way a disciple sees these five hindrances un-abandoned in himself as debt, sickness, imprisonment, slavery, and a dangerous road.

Seyyathāpi, bhikkhave, āṇaṇyaṁ yathā ārogyaṁ yathā bandhanāmokkhaṁ yathā bhujissaṁ yathā khemantabhūmiṁ; evameva bhikkhu ime pañca nīvaraṇe pahīne attani samanupassati.

When these five hindrances are abandoned, he sees himself as debt-free, healthy, released from prison, freed from slavery, and in a safe place.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya.

Having abandoned these five hindrances, impurities of the mind that weaken wisdom, secluded from sensual pleasures, secluded from unskillful qualities, he enters and remains in the first jhana, which is accompanied by directed and sustained attention, with pīti and pleasure born of seclusion.

He suffuses, drenches, fills, and irradiates his body with the pīti and pleasure born of seclusion, so that there is no part of his body not suffused by the pīti and pleasure born of seclusion.

Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī. Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti.

Just as a skilled bathman or his apprentice would knead water into bath powder so that the ball of bath powder is soaked and saturated with moisture, enveloped inside and out yet does not drip; in the same way, a disciple suffuses his body with the pīti and pleasure born of seclusion.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati.

He enters and dwells in the second jhana, which is without directed thought and evaluation, has unification of awareness, and is born of concentration, filled with pīti and pleasure.

So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. Seyyathāpi, bhikkhave, udakarahado ubbhidodako.

He drenches, steeps, fills, and suffuses this very body with the pīti and pleasure born of concentration, so that there is no part of his whole body not suffused by the pīti and pleasure born of concentration.

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.

Just as if there were a lake whose waters welled up from below and it had no inflow from east, west, north, or south, and would not be replenished from time to time by showers of rain, then the cool fount of water welling up in the lake would drench, steep, fill, and suffuse the lake with cool water, so that there would be no part of the whole lake not suffused 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, he drenches, steeps, fills, and suffuses this very body with the pīti and pleasure born of concentration, so that there is no part of his whole body not suffused by the pīti and pleasure born of concentration.

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 pīti, he dwells equanimous, mindful, and fully aware, feeling pleasure with the body, he enters and dwells in the third jhana, of which the noble ones declare, Equanimous and mindful, he has a pleasant abiding.

So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti.

He drenches, steeps, fills, and suffuses this very body with the pleasure devoid of pīti, so that there is no part of his whole body not suffused by the pleasure devoid of pīti.

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.

Just as in a pond of blue, red, or white lotuses, some lotuses born and growing in the water might flourish while immersed in the water, without rising above it, and the cool water would drench, steep, fill, and suffuse them to their tips and roots, so that there would be no part of those lotuses not suffused 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, he drenches, steeps, fills, and suffuses this very body with the pleasure devoid of pīti, so that there is no part of his whole body not suffused by the pleasure devoid of pīti.

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati.

Furthermore, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters and dwells in the fourth jhana, which is neither painful nor pleasant and includes the purification of mindfulness by equanimity.

So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti.

He sits, suffusing his body with a pure, bright mind, so that there is no part of his whole body not suffused by the pure, bright mind.

Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa.

Just as if a man were sitting wrapped from head to foot with a white cloth so that there would be no part of his whole body not suffused by the 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, he sits, suffusing his body with a pure, bright mind, so that there is no part of his whole body not suffused by the pure, bright mind.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti.

With his mind thus concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowing of the recollection of past lives.

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe…

He recollects his manifold past lives, that is, one birth, two births...

iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.

Thus with their aspects and particulars, he recollects his manifold past lives.

Seyyathāpi, bhikkhave, puriso sakamhā gāmā aññaṁ gāmaṁ gaccheyya, tamhāpi gāmā aññaṁ gāmaṁ gaccheyya, so tamhā gāmā sakaṁyeva gāmaṁ paccāgaccheyya.

Just as if a man went from his own village to another village, and then from that village to yet another village, and then returned from that village to his own village.

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.

He would think, I went from my own village to that village; there I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way. From that village, I went to that other village, and there too, I stood in such a way, sat in such a way, talked in such a way, and remained silent in such a way.

Evameva kho, bhikkhave, bhikkhu anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe…

Now I have come back to my own village. In the same way, he recollects his manifold past lives with their aspects and particulars.

iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte sattānaṁ cutūpapātañāṇāya cittaṁ abhininnāmeti.

With his mind thus concentrated, purified, cleansed, unblemished, rid of imperfections, malleable, wieldy, steady, and attained to imperturbability, he directs and inclines it to the knowing 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… seyyathāpi, bhikkhave, dve agārā sadvārā.

With the divine eye, which is purified and surpasses the human, he sees beings passing away and reappearing, inferior and superior, fair and ugly, fortunate and unfortunate, and he knows how beings pass on according to their actions.

Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi.

Just as if there were two houses with doors, and a man with good sight standing there could see people coming and going, entering and leaving.

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, which is purified and surpasses the human, he sees beings passing away and reappearing.

He knows beings as they arise, whether they are low or high, in a good or bad state, according to their actions.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

Thus, with a concentrated mind that is pure, cleansed, without blemishes, free from defilements, soft, workable, established, and having reached imperturbability, he directs his mind towards the knowing of the destruction of the taints. He truly knows: This is suffering, This is the origin of suffering, This is the cessation of suffering, and This is the path leading 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 truly knows: These are the taints, This is the origin of the taints, This is the cessation of the taints, and This is the path leading to the cessation of the taints.

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati.

For one who knows and sees in this way, the mind is liberated from the taint of sense satisfaction, from the taint of being, and from the taint of ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti: ‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo.

In the liberated one, there arises the knowing: Birth is destroyed, the holy life has been lived, what had to be done has been done, there is no more coming to any state of being.

Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi.

Just like in a mountain pool, clear, undisturbed, and serene, where a person standing on the shore can see shells, gravel, and fish moving about or staying still.

Tassa evamassa: ‘ayaṁ kho udakarahado accho vippasanno anāvilo.

He knows: This pool is clear, undisturbed, and serene.

Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti’.

Here are these shells, gravel, and fish moving about or staying still.

Evameva kho, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe…

In the same way, a disciple truly knows suffering, its origin, its cessation, and the path leading to its cessation.

nāparaṁ itthattāyāti pajānāti.

He knows: There is no more coming to any state of being.

Ayaṁ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṁ’itipi.

This is called a disciple who is a recluse, a Brahmin, a bathed one, a knower of the Vedas, a learned one, a noble one, an arahant.

Kathañca, bhikkhave, bhikkhu samaṇo hoti?

How does a disciple become a recluse?

Samitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.

His unskillful unwholesome states that are defiling, leading to future birth, associated with distress, resulting in suffering, and leading to future old age and death, are calmed.

Evaṁ kho, bhikkhave, bhikkhu samaṇo hoti.

Thus, a disciple becomes a recluse.

Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti?

How does a disciple become a Brahmin?

Bāhitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.

His unskillful unwholesome states are expelled.

Evaṁ kho, bhikkhave, bhikkhu brāhmaṇo hoti.

Thus, a disciple becomes a Brahmin.

Kathañca, bhikkhave, bhikkhu nhātako hoti?

How does a disciple become a bathed one?

Nhātāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.

His unskillful unwholesome states are washed away.

Evaṁ kho, bhikkhave, bhikkhu nhātako hoti.

Thus, a disciple becomes a bathed one.

Kathañca, bhikkhave, bhikkhu vedagū hoti?

How does a disciple become a knower of the Vedas?

Viditāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.

His unskillful unwholesome states are known.

Evaṁ kho, bhikkhave, bhikkhu vedagū hoti.

Thus, a disciple becomes a knower of the Vedas.

Kathañca, bhikkhave, bhikkhu sottiyo hoti?

How does a disciple become a learned one?

Nissutāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.

His unskillful unwholesome states are heard and learned.

Evaṁ kho, bhikkhave, bhikkhu sottiyo hoti.

Thus, a disciple becomes a learned one.

Kathañca, bhikkhave, bhikkhu ariyo hoti?

How does a disciple become a noble one?

Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.

His unskillful unwholesome states are distanced.

Evaṁ kho, bhikkhave, bhikkhu ariyo hoti.

Thus, a disciple becomes a noble one.

Kathañca, bhikkhave, bhikkhu arahaṁ hoti?

How does a disciple become an arahant?

Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā.

His unskillful unwholesome states are distanced.

Evaṁ kho, bhikkhave, bhikkhu arahaṁ hotī”ti.

Thus, a disciple becomes an arahant.

Idamavoca bhagavā.

The Blessed One said this.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

The disciples were pleased and delighted in the Blessed One's words.

Mahāassapurasuttaṁ niṭṭhitaṁ navamaṁ.

The Great Discourse at Assapura is concluded.