Theravadan

Other Translations: Deutsch , Italiano , Polski , ру́сский язы́к , Srpski

From: Pali, Bhikkhus Nyanamoli & Khantipalo , Bhikkhu Sujato

Majjhima Nikāya 39 Middle Discourses 39

Mahāassapurasutta The Longer Discourse at Assapura

Evaṁ me sutaṁ—Thus I heard:So I have heard.

ekaṁ samayaṁ bhagavā aṅgesu viharati assapuraṁ nāma aṅgānaṁ nigamo. On one occasion the Blessed One was living in the Angan country. There is a town of the Angans called Assapura.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 he addressed the bhikkhus thus:There the Buddha addressed the mendicants,

“bhikkhavo”ti. ‘Bhikkhus.’“Mendicants!”

“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. ‘Venerable sir,’ they replied.“Venerable sir,” they replied.

Bhagavā etadavoca: The Blessed One said this:The Buddha said this:

“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. ‘“Monks, Monks”, bhikkhus, that is how people perceive you.“Mendicants, people label you as ascetics.

Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha; And when you are asked “What are you?”, you claim that you are monks.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. Since that is how you are reputed and how you claim, you should train thus: “We shall try to live up to such dhammas as constitute the Monk and as constitute the Divine, so that our reputations may be true and our claims represent what actually is,Given this label and this claim, you should train like this: ‘We will proceed having undertaken 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. and so that the acts of those whose robes, alms-food, resting-place and requisite of medicine as cure for the sick we use will furnish them great fruit and benefit in us, and so that our going forth shall not be in vain but fruitful and fertile.”The services of those whose robes, almsfood, lodgings, and medicines and supplies for the sick we enjoy shall be very fruitful and beneficial for them. And our going forth will not be barren, but will be fruitful and fertile.’

Evañhi vo, bhikkhave, sikkhitabbaṁ. That is how you should train.

Katame ca, bhikkhave, dhammā samaṇakaraṇā ca brāhmaṇakaraṇā ca? ‘What dhammas constitute the Monk and constitute the Divine?And what are the things that make one an ascetic and a brahmin?

‘Hirottappena samannāgatā bhavissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. You should train thus: “We shall be possessed of conscience and shame.”You should train like this: ‘We will have conscience and prudence.’

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, it may be that you consider thus:Now, mendicants, you might think,

‘hirottappenamha samannāgatā, alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. “We are possessed of conscience and shame: with that much it is enough, with that much it is done, the Monk’s goal has been reached and there is nothing more for us to do,” and that you rest content with that much.‘We have conscience and prudence. This is sufficient; enough has been done. 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: Bhikkhus, I tell you, I declare to you:I declare this to you, mendicants, I announce this to you:

‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. You who seek the Monks’ status, do not fall short of the Monks’ goal, for there is more to be done.‘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 to be done?What more is there to do?

‘Parisuddho no kāyasamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. You should train thus: “Our bodily conduct will be purified, frank and open, not inconsistent but restrained,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 shall not laud ourselves and disparage others on account of that purified bodily conduct.”And we won’t glorify ourselves or put others down on account of our pure bodily behavior.’

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, it may be that you consider thus:Now, mendicants, you might think,

‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro; “We are possessed of conscience and shame, and we are purified in bodily conduct:‘We have conscience and prudence, and our bodily behavior is pure.

alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti tāvatakeneva tuṭṭhiṁ āpajjeyyātha. with that much it is enough, with that much it is done, the Monks’ goal has been reached and there is nothing more for us to do,” and that you rest content with that much.This is sufficient …’

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: Bhikkhus, I tell you, I declare to you:I declare this to you, mendicants, I announce this to you:

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘What more is to be done?What more is there to do?

‘Parisuddho no vacīsamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. You should train thus: “Our verbal conduct will be purified, frank and open, not inconsistent but restrained,You should train like this: ‘Our verbal behavior …

Tāya ca pana parisuddhavacīsamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. and we shall not laud ourselves and disparage others on account of that purified verbal conduct.”

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, it may be that you consider thus:

‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro; “We are possessed of conscience and shame, and we are purified in bodily conduct and verbal conduct:

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: Bhikkhus, I tell you, I declare to you:

‘mā vo sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi, sati uttariṁ karaṇīye’. You who seek the Monks’ status, do not fall short of the Monks’ goal, for there is more to be done.

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘What more is to be done?

‘Parisuddho no manosamācāro bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. You should train thus: “Our mental conduct will be purified, frank and open, not inconsistent but restrained,mental behavior …

Tāya ca pana parisuddhamanosamācāratāya nevattānukkaṁsessāma na paraṁ vambhessāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. and we shall not laud ourselves and disparage others on account of that purified mental conduct.”

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, it may be that you consider thus:

‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro; “We are possessed of conscience and shame, and we are purified in bodily conduct, verbal conduct and mental conduct:

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: Bhikkhus, I tell you, I declare to you:

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘What more is to be done?

‘Parisuddho no ājīvo bhavissati uttāno vivaṭo na ca chiddavā saṁvuto ca. You should train thus: “Our livelihood will be purified, frank and open, not inconsistent but restrained,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 shall not laud ourselves and disparage others on account of that purified livelihood.”And we won’t glorify ourselves or put others down on account of our pure livelihood.’

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, it may be that you consider thus:Now, mendicants, you might think,

‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo; “We are possessed of conscience and shame, and we are purified in bodily conduct, verbal conduct, mental conduct and livelihood:‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, and our livelihood is pure.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: Bhikkhus, I tell you, I declare to you:I declare this to you, mendicants, I announce this to you:

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘What more is to be done?What more is there to do?

‘Indriyesu guttadvārā bhavissāma; You should train thus: “We shall keep the doors of the faculties guarded.You should train yourselves like this: ‘We will restrain our sense doors.

cakkhunā rūpaṁ disvā na nimittaggāhī nānubyañjanaggāhī. On seeing a form with the eye, we shall apprehend no signs and featuresWhen we see a sight with our eyes, we won’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjissāma, rakkhissāma cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjissāma. through which, if we leave the eye-door unguarded, evil unprofitable dhammas of covetousness and grief might invade us; we shall practise the way of its restraint, we shall guard the eye-faculty, undertake the restraint of the eye-faculty.If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, we will practice restraint, we will protect the faculty of sight, and we will achieve its restraint.

Sotena saddaṁ sutvā …pe… On hearing a sound with the ear …When we hear a sound with our ears …

ghānena gandhaṁ ghāyitvā …pe… On smelling an odour with the nose …When we smell an odor with our nose …

jivhāya rasaṁ sāyitvā …pe… On tasting a flavour with the tongue …When we taste a flavor with our tongue …

kāyena phoṭṭhabbaṁ phusitvā …pe… On touching a tangible with the body …When we feel a touch with our body …

manasā dhammaṁ viññāya na nimittaggāhī nānubyañjanaggāhī. On cognizing a dhamma with the mind, we shall apprehend no signs and featuresWhen we know an idea with our mind, we won’t get caught up in the features and details.

Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjissāma, rakkhissāma manindriyaṁ, manindriye saṁvaraṁ āpajjissāmā’ti evañhi vo, bhikkhave, sikkhitabbaṁ. which, if we leave the mind-door unguarded, evil unprofitable dhammas of covetousness and grief might invade us; we shall practise the way of its restraint, we shall guard the mind-faculty, undertake the restraint of the mind-faculty.”If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, we will practice restraint, we will protect the faculty of mind, and we will achieve its restraint.’

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, it may be that you consider thus:Now, mendicants, you might think,

‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā; “We are possessed of conscience and shame, and we are purified in bodily conduct, verbal conduct and mental conduct, and we are guarded in the doors of our faculties:‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, and our sense doors are restrained.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: Bhikkhus, I tell you, I declare to you:

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘What more is to be done?What more is there to do?

‘Bhojane mattaññuno bhavissāma, paṭisaṅkhā yoniso āhāraṁ āharissāma, You should train thus: “We shall know the right amount in eating.You should train yourselves like this: ‘We will not eat too much. We will only eat after reflecting rationally on our food.

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. Reflecting wisely, we shall nourish ourselves with nutriment neither for amusement nor for intoxication (of vanity) nor for smartening nor for embellishment, but only for the endurance and continuance of this body, for the ending of discomfort, and for assisting the life divine, (considering:) ‘Thus I shall terminate old feelings without arousing new feelings and blameless shall live in comfort and health.’”We will eat not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, we shall put an end to old discomfort and not give rise to new discomfort, and we will have the means to keep going, blamelessness, and a comfortable abiding.’

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, it may be that you consider thus:Now, mendicants, you might think,

‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno; “We are possessed of conscience and shame, we are purified in bodily conduct, verbal conduct, and mental conduct, we are guarded in the doors of our faculties, and we know the right amount in eating:‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, and we don’t eat too much.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: Bhikkhus, I tell you, I declare to you:

‘mā vo, sāmaññatthikānaṁ sataṁ sāmaññattho parihāyi sati uttariṁ karaṇīye’. You who seek the Monks’ status, do not fall short of the Monks’ goal, for there is more to be done.

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘What more is to be done?What more is there to do?

‘Jāgariyaṁ anuyuttā bhavissāma, divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāma. You should train thus: “We shall be devoted to wakefulness. By day while walking and sitting[^1] we shall purify the mind of obstructive dhammas.You should train yourselves like this: ‘We will be dedicated to wakefulness. When practicing walking and sitting meditation by day, we will purify our mind from obstacles.

Rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāma. In the first watch of the night while walking and sitting we shall purify the mind of obstructive dhammas.In the first watch of the night, we will continue to practice walking and sitting meditation.

Rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappessāma pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā. In the middle watch of the night we shall lie down on the right side in the lion’s sleeping pose with one foot overlapping the other, mindful and fully aware, after noting in our mind the time of rising.In the middle watch, we will lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up.

Rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodhessāmā’ti, evañhi vo, bhikkhave, sikkhitabbaṁ. After rising, in the third watch while walking and sitting we shall purify the mind of obstructive dhammas.”In the last watch, we will get up and continue to practice walking and sitting meditation, purifying our mind from obstacles.’

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, it may be that you consider thus:Now, mendicants, you might think,

‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā; “We are possessed of conscience and shame, we are purified in bodily conduct, verbal conduct and mental conduct, we are guarded in the doors of our faculties, we know the right amount in eating, and we are devoted to wakefulness:‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, and we are dedicated to wakefulness.

alamettāvatā katamettāvatā, anuppatto no sāmaññattho, natthi no kiñci uttariṁ karaṇīyan’ti, tāvatakeneva tuṭṭhiṁ āpajjeyyātha. with that much it is enough, with that much it is done, the Monks’ goal has been reached and there is nothing more for us to do,” and that you rest content with that much.This is sufficient …’

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: Bhikkhus, I tell you, I declare to you:

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘What more is to be done?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 thus: “We shall be possessed of mindfulness and full awareness. We shall act in full awareness when moving forward and moving backward; we shall act in full awareness when looking towards and looking away; we shall act in full awareness when flexing and extending; we shall act in full awareness when wearing the patched cloak, bowl and robes; we shall act in full awareness when eating, drinking, chewing and tasting; we shall act in full awareness when evacuating the bowels and making water; we shall act in full awareness when walking, standing, sitting, falling asleep, waking up, talking and keeping silent.”You should train yourselves like this: ‘We will have mindfulness and situational awareness. We will act with situational 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.’

Siyā kho pana, bhikkhave, tumhākaṁ evamassa: Now, bhikkhus, it may be that you consider thus:Now, mendicants, you might think,

‘hirottappenamha samannāgatā, parisuddho no kāyasamācāro, parisuddho vacīsamācāro, parisuddho manosamācāro, parisuddho ājīvo, indriyesumha guttadvārā, bhojane mattaññuno, jāgariyaṁ anuyuttā, satisampajaññena samannāgatā; “We are possessed of conscience and shame, we are purified in bodily, verbal and mental conduct, we are guarded in the doors of our faculties, we know the right amount in eating, we are devoted to wakefulness, and we are possessed of mindfulness and full awareness:‘We have conscience and prudence, our bodily, verbal, and mental behavior is pure, our livelihood is pure, our sense doors are restrained, we don’t eat too much, we are dedicated to wakefulness, and we have mindfulness and situational awareness.

Ārocayāmi vo, bhikkhave, paṭivedayāmi vo, bhikkhave: Bhikkhus, I tell you, I declare to you:

Kiñca, bhikkhave, uttariṁ karaṇīyaṁ? ‘What more is to be done?What more is there to do?

Idha, bhikkhave, bhikkhu vivittaṁ senāsanaṁ bhajati—araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanappatthaṁ abbhokāsaṁ palālapuñjaṁ. Here, bhikkhus, a bhikkhu resorts to a secluded resting-place: to the forest, to the root of a tree, a rock, a hill-cleft, a mountain cave, a charnel ground, a woodland solitude, an open space, or a heap of straw.Take a mendicant 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. On returning from his alms-round after his meal, he sits down; having folded his legs crosswise, sets his body erect, and establishes mindfulness before him.After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present.

So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti; Abandoning covetousness for the world, he abides with his mind free from covetousness, he purifies his mind of covetousness.Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness.

byāpādapadosaṁ pahāya abyāpannacitto viharati, sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti; Abandoning ill-will and hatred, he abides with his mind free from ill-will; with pity for all creatures and beings, he purifies his mind of ill-will and hatred.Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will.

thinamiddhaṁ pahāya vigatathinamiddho viharati, ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti; Abandoning lethargy and drowsiness, he abides free from lethargy and drowsiness, percipient of light, mindful and fully aware, he purifies his mind of lethargy and drowsiness.Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness.

uddhaccakukkuccaṁ pahāya anuddhato viharati, ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti; Abandoning agitation and worry, he abides unagitated with a mind calmed in himself, he purifies his mind of agitation and worry.Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse.

vicikicchaṁ pahāya tiṇṇavicikiccho viharati, akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. Abandoning uncertainty, he abides with uncertainty crossed over, undoubting about profitable dhammas, he purifies his mind of uncertainty.Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt.

Seyyathāpi, bhikkhave, puriso iṇaṁ ādāya kammante payojeyya. Suppose, bhikkhus, a man borrowed a loan and undertook works,Suppose a man who has gotten into debt were to apply himself to work,

Tassa te kammantā samijjheyyuṁ. and the works succeeded,and his efforts proved successful.

So yāni ca porāṇāni iṇamūlāni tāni ca byantī kareyya, siyā cassa uttariṁ avasiṭṭhaṁ dārabharaṇāya. so that he repaid all the money of the old loan, and there remained over some extra for his wife and children.He would pay off the original loan and have enough left over to support his partner.

Tassa evamassa: Then it would occur to him:Thinking about this,

‘ahaṁ kho pubbe iṇaṁ ādāya kammante payojesiṁ, tassa me te kammantā samijjhiṁsu. ‘Formerly I borrowed a loan and undertook works, and my works succeeded.

Sohaṁ yāni ca porāṇāni iṇamūlāni tāni ca byantī akāsiṁ, atthi ca me uttariṁ avasiṭṭhaṁ dārabharaṇāyā’ti. I have repaid all the money of the old loan, and there remains over some extra for my wife and children.’

So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. And on considering that, he would be glad on that account and find joy on that account.he’d be filled with joy and happiness.

Seyyathāpi, bhikkhave, puriso ābādhiko assa dukkhito bāḷhagilāno, bhattañcassa nacchādeyya, na cassa kāye balamattā. Suppose, bhikkhus, a man was afflicted, suffering and gravely ill, and his food did not sustain him and his body had no strength,Suppose a person was sick, suffering, gravely ill. They’d lose their appetite and get physically weak.

So aparena samayena tamhā ābādhā mucceyya, bhattañcassa chādeyya, siyā cassa kāye balamattā. but later he recovered from the affliction and his food sustained him and his body regained strength.But after some time they’d recover from that illness, and regain their appetite and their strength.

Tassa evamassa: Then it would occur to him: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. ‘Formerly I was afflicted, suffering and gravely ill, and my food did not sustain me and my body had no strength; but now I have recovered from that affliction, my food sustains me, and my body has strength.’

So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. And on considering that, he would be glad on that account and find joy on that account.they’d be filled with joy and happiness.

Seyyathāpi, bhikkhave, puriso bandhanāgāre baddho assa. Suppose, bhikkhus, a man were imprisoned in a prison-house,Suppose a person was imprisoned in a jail.

So aparena samayena tamhā bandhanā mucceyya sotthinā abbhayena, na cassa kiñci bhogānaṁ vayo. but later he was released from that imprisonment, safe and sound, with no loss to his property.But after some time they were released from jail, safe and sound, with no loss of wealth.

Tassa evamassa: Then it would occur to him:Thinking about this,

‘ahaṁ kho pubbe bandhanāgāre baddho ahosiṁ, somhi etarahi tamhā bandhanā mutto, sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. ‘Formerly I was imprisoned in a prison-house; but now I am released from that imprisonment, safe and sound, with no loss to my property.’

So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. And on considering that, he would be glad on that account and find joy on that account.they’d be filled with joy and happiness.

Seyyathāpi, bhikkhave, puriso dāso assa anattādhīno parādhīno na yenakāmaṅgamo. Suppose, bhikkhus, a man were a bondsman, not self-dependent but dependent on others and unable to go where he wanted,Suppose a person was a bondservant. They would not be their own master, but indentured to another, unable to go where they wish.

So aparena samayena tamhā dāsabyā mucceyya attādhīno aparādhīno bhujisso yenakāmaṅgamo. but later on he was released from that bondage, self-dependent, independent of others and a freed man able to go where he wanted.But after some time they’d be freed from servitude. They would be their own master, not indentured to another, a freeman able to go where they wish.

Tassa evamassa: Then it would occur to him:Thinking about this,

‘ahaṁ kho pubbe dāso ahosiṁ anattādhīno parādhīno na yenakāmaṅgamo, somhi etarahi tamhā dāsabyā mutto attādhīno aparādhīno bhujisso yenakāmaṅgamo’ti. ‘Formerly I was a bondsman, not self-dependent but dependent on others and unable to go where I wanted; but now I am released from that bondage, self-dependent, independent of others and a freed man able to go where I want.’

So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. And on considering that, he would be glad on that account and find joy on that account.they’d be filled with joy and happiness.

Seyyathāpi, bhikkhave, puriso sadhano sabhogo kantāraddhānamaggaṁ paṭipajjeyya. Suppose, bhikkhus, a man with property and goods entered on a road across a desert,Suppose there was a person 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 later on he crossed over the desert, safe and sound, with no loss to his property.But after some time they crossed over the desert, safe and sound, with no loss of wealth.

Tassa evamassa: Then it would occur to him:Thinking about this,

‘ahaṁ kho pubbe sadhano sabhogo kantāraddhānamaggaṁ paṭipajjiṁ. ‘Formerly, with property and goods, I entered on a road across a desert.

Somhi etarahi tamhā kantārā nitthiṇṇo sotthinā abbhayena, natthi ca me kiñci bhogānaṁ vayo’ti. But now I have crossed over that desert, safe and sound, with no loss to my property.’

So tatonidānaṁ labhetha pāmojjaṁ, adhigaccheyya somanassaṁ. And on considering that, he would be glad on that account and find joy on that account.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. So too, bhikkhus, when these five hindrances are unabandoned in himself, a bhikkhu sees them respectively as a debt, a disease, a prison-house, a bondage, and a road across a desert.In the same way, as long as these five hindrances are not given up inside themselves, a mendicant regards them 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. And when these five hindrances are abandoned in himself, he sees that as unindebtedness, healthiness, release from prison, freedom from bondage, and a land of safety.But when these five hindrances are given up inside themselves, a mendicant regards this as freedom from debt, good health, release from prison, emancipation, and a place of sanctuary at last.

So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe, Having abandoned these five hindrances, imperfections of mind that weaken understanding,They give up these five hindrances, corruptions of the heart that weaken wisdom.

vivicceva kāmehi vivicca akusalehi dhammehi, savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. quite secluded from sensual desires, secluded from unprofitable dhammas, he enters upon and abides in the first jhāna, which is accompanied by initial and sustained application, with happiness and pleasure born of seclusion.Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected.

So imameva kāyaṁ vivekajena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṁ hoti. He makes happiness and pleasure born of seclusion drench, steep, fill and extend throughout his whole body, so that there is nothing of his whole body to which the happiness and pleasure born of seclusion do not extend.They drench, steep, fill, and spread themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

Seyyathāpi, bhikkhave, dakkho nhāpako vā nhāpakantevāsī vā kaṁsathāle nhānīyacuṇṇāni ākiritvā udakena paripphosakaṁ paripphosakaṁ sanneyya. Sāyaṁ nhānīyapiṇḍi snehānugatā snehaparetā santarabāhirā, phuṭā snehena na ca pagghariṇī. Just as a skilled bath man or bath man’s apprentice heaps bath powder in a metal basin and, sprinkling it gradually with water, kneads it up till the moisture wets his ball of bath powder, soaks it, and extends over it within and without, though it does not itself become liquid;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. so too, bhikkhus, a bhikkhu makes happiness and pleasure born of seclusion drench, steep, fill, and extend throughout this whole body, so that there is nothing of his whole body to which the happiness and pleasure born of seclusion do not extend.In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of seclusion. There’s no part of the body that’s not spread with rapture and bliss born of seclusion.

Puna caparaṁ, bhikkhave, bhikkhu vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. Again, with the stilling of initial and sustained application he enters upon and abides in the second jhāna, which has self-confidence and singleness of mind, without initial application and without sustained application, with happiness and pleasure born of concentration.Furthermore, as the placing of the mind and keeping it connected are stilled, a mendicant enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected.

So imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. He makes happiness and pleasure born of concentration drench, steep, fill and extend throughout this whole body, and there is nothing of his whole body to which the happiness and pleasure born of concentration do not extend.They drench, steep, fill, and spread themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.

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. Just as though there were a lake whose waters welled up from below, having no inflow from east, west, north or south, nor yet replenished from time to time by the skies with showers, then the cool fount of water welling up in the lake would make the cool water drench, steep, fill and extend throughout the lake, and there would be nothing of the whole lake to which the cool water did not extend;It’s like a deep lake fed by spring water. There’s no inlet to the east, west, north, or south, and the heavens would not properly bestow showers from time to time. But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.

Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ samādhijena pītisukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa samādhijena pītisukhena apphuṭaṁ hoti. so too, bhikkhus, the bhikkhu makes happiness and pleasure born of concentration drench, steep, fill and extend throughout this whole body, so that there is nothing of his whole body to which the happiness and pleasure born of concentration do not extend.In the same way, a mendicant drenches, steeps, fills, and spreads themselves with rapture and bliss born of immersion. There’s no part of the body that’s not spread with rapture and bliss born of immersion.

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. Again, with the fading as well of happiness he abides in equanimity, and mindful and fully aware, still feeling pleasure with the body, he enters upon and abides in the third jhāna, on account of which the Noble Ones announce: ‘He has a pleasant abiding who has equanimity and is mindful.’Furthermore, with the fading away of rapture, a mendicant enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’

So imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. He makes pleasure divested of happiness drench, steep, fill and extend throughout this whole body, and there is nothing of his whole body to which the pleasure divested of happiness does not extend.They drench, steep, fill, and spread themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

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 water-lily pond or a white lotus pond or a red lotus pond, some water-lilies or white lotuses or red lotuses are born under the water, grow under the water, do not stand up out of the water, flourish immersed under the water, and cool water drenches, fills and extends throughout them, to their tips and to their roots, and there is nothing of the whole of those water-lilies, those white lotuses, those red lotuses, to which the cool water does not extend;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 drenched, steeped, filled, and soaked with cool water. There’s no part of them that’s not soaked with cool water.

Evameva kho, bhikkhave, bhikkhu imameva kāyaṁ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati, nāssa kiñci sabbāvato kāyassa nippītikena sukhena apphuṭaṁ hoti. so too, bhikkhus, the bhikkhu makes pleasure divested of happiness drench, steep, fill and extend throughout this body, and there is nothing of his whole body to which pleasure divested of happiness does not extend.In the same way, a mendicant drenches, steeps, fills, and spreads themselves with bliss free of rapture. There’s no part of the body that’s not spread with bliss free of rapture.

Puna caparaṁ, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā, pubbeva somanassadomanassānaṁ atthaṅgamā, adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Again, with the abandoning of pleasure and pain, and with the previous disappearance of joy and grief, he enters upon and abides in the fourth jhāna, which has neither-pain-nor-pleasure, and has purity of mindfulness due to equanimity.Furthermore, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a mendicant enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness.

So imameva kāyaṁ parisuddhena cetasā pariyodātena pharitvā nisinno hoti, nāssa kiñci sabbāvato kāyassa parisuddhena cetasā pariyodātena apphuṭaṁ hoti. He sits with a pure bright mind extending over this body, and there is nothing of his whole body to which the pure bright mind does not extend.They sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.

Seyyathāpi, bhikkhave, puriso odātena vatthena sasīsaṁ pārupetvā nisinno assa, nāssa kiñci sabbāvato kāyassa odātena vatthena apphuṭaṁ assa. Just as though a man were sitting clothed from head to foot in white cloth, and there were nothing of his whole body to which the white cloth did not extend;It’s like someone sitting wrapped from head to foot with white cloth. There’s no part of the 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. so too, bhikkhus, the bhikkhu sits with a pure bright mind extending over this body, and there is nothing of his whole body to which the pure bright mind does not extend.In the same way, they sit spreading their body through with pure bright mind. There’s no part of the body that’s not spread with pure bright mind.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya cittaṁ abhininnāmeti. When the concentrated mind is thus pure and bright, unblemished, rid of imperfection, and become malleable, wieldy, steady and attained to imperturbability, he directs, he inclines mind to knowledge of recollection of past life.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.

So anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ, dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati. He recollects his manifold past life … (as in Sutta 4, para. 27) … Thus with details and particulars he recollects his manifold past life.They recollect 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. Just as though a man went from his own village to another village, and then he went from that village to another village and then he went back again to his own village, and he thought: ‘I went from my own village to that village, and there such was the way I sat, such the way I spoke, such the way I was silent; and from that village I went to that other village, and there such was the way I stood, such the way I sat, such the way I spoke, such the way I was silent; and from that village I came back again to my own village’;Suppose a person was to leave their home village and go to another village. From that village they’d go to yet another village. And from that village they’d return to their home village. They’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. so too, bhikkhus, a bhikkhu recollects his manifold past life … Thus with details and particulars he recollects his manifold past life.In the same way, a mendicant recollects their 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 the concentrated mind is thus pure and bright, unblemished, rid of imperfection, and become malleable, wieldy, steady, and attained to imperturbability, he directs, he inclines, mind to the knowledge of the passing away and reappearance of beings.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.

So dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe, sugate duggate, yathākammūpage satte pajānāti …pe… With the heavenly eyesight, which is purified and surpasses the human, he sees beings passing away and reappearing … (as in Sutta 4, para. 28) …With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.

seyyathāpi, bhikkhave, dve agārā sadvārā. Tattha cakkhumā puriso majjhe ṭhito passeyya manusse gehaṁ pavisantepi nikkhamantepi, anucaṅkamantepi anuvicarantepi. Just as though there were two houses with doors and a man with good eyes standing there in between saw men entering the house and coming out and going to and fro;Suppose there were two houses with doors. A person with clear eyes standing in between them would see humans 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…. so too, with heavenly eyesight … He understands how beings pass on according to their kammas.In the same way, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds.

So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. When the concentrated mind is thus pure and bright, unblemished, rid of imperfection, and become malleable, wieldy, steady and attained to imperturbability, he directs, he inclines, mind to the knowledge of the exhaustion of the taints.When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of defilements.

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 actually is: ‘This is suffering’; he understands as it actually is: ‘This is the origin of suffering’; he understands as it actually is: ‘This is the cessation of suffering’; he understands as it actually is: ‘This is the way leading to the cessation of suffering.’They truly understand: ‘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 actually is: ‘These are the taints’; he understands as it actually is: ‘This is the origin of the taints’; he understands as it actually is: ‘This is the cessation of the taints’; he understands as it actually is: ‘This is the way leading to the cessation of the taints.’They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.’

Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati. When he knows and sees thus, his mind is liberated from the taint of sensual desire, from the taint of being, and from the taint of ignorance.Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance.

Vimuttasmiṁ vimuttamiti ñāṇaṁ hoti: When it is liberated there comes the knowledge: ‘It is liberated.’When they’re freed, they know they’re freed.

‘khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. He understands: ‘Birth is exhausted, the holy life has been lived out, what was to be done is done, there is no more of this to come.’They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’

Seyyathāpi, bhikkhave, pabbatasaṅkhepe udakarahado accho vippasanno anāvilo. Just as if there were a lake in a mountain recess, clear, limpid and unturbid,Suppose that in a mountain glen there was a lake that was transparent, clear, and unclouded. A person with clear eyes standing on the bank would see the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.

Tattha cakkhumā puriso tīre ṭhito passeyya sippisambukampi sakkharakathalampi macchagumbampi, carantampi tiṭṭhantampi. so that a man with good eyes standing up there on the bank, saw shells, gravel and pebbles, and also shoals of fish swimming about and resting,

Tassa evamassa: and he might think:They’d think:

‘ayaṁ kho udakarahado accho vippasanno anāvilo. Tatrime sippisambukāpi sakkharakathalāpi macchagumbāpi carantipi tiṭṭhantipī’ti’. ‘There is this lake, clear, limpid and unturbid, and there are these shells, gravel and pebbles, and also these shoals of fish swimming about and resting’;‘This lake is transparent, clear, and unclouded. And here are the clams and mussels, pebbles and gravel, and schools of fish swimming about or staying still.’

Evameva kho, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… so too, bhikkhus, a bhikkhu understands, as it actually is: ‘This is suffering’ …In the same way, a mendicant truly understands: ‘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. he understands: ‘there is no more of this to come.’They understand: ‘… there is nothing further for this place.’

Ayaṁ vuccati, bhikkhave, bhikkhu ‘samaṇo’ itipi ‘brāhmaṇo’itipi ‘nhātako’itipi ‘vedagū’itipi ‘sottiyo’itipi ‘ariyo’itipi ‘arahaṁ’itipi. ‘Bhikkhus, it is one such as this who is called a “Monk”, who is called a “Divine”, who is called “Washed”, who is called “Attained to Knowledge”, who is called “In the Stream”, who is called “Noble”, who is called “Arahant”.This mendicant is one who is called an ‘ascetic’, a ‘brahmin’, a ‘bathed initiate’, a ‘knowledge master’, a ‘scholar’, a ‘noble one’, and also a ‘perfected one’.

Kathañca, bhikkhave, bhikkhu samaṇo hoti? ‘And how, bhikkhus, is a bhikkhu a “Monk”?And how is a mendicant an ascetic?

Samitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. He has quieted (samita) evil unprofitable dhammas that defile, renew being, bring misery, ripen as pain, and give future birth, ageing and death.They have assuaged the bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.

Evaṁ kho, bhikkhave, bhikkhu samaṇo hoti. That is how a bhikkhu is a “Monk”.That’s how a mendicant is an ascetic.

Kathañca, bhikkhave, bhikkhu brāhmaṇo hoti? ‘And how, bhikkhus, is a bhikkhu a “Divine”?And how is a mendicant a brahmin?

Bāhitāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. He has divided himself (bāhita) from evil unprofitable dhammas that defile, renew being, bring misery, ripen as pain, and give future birth, ageing and death.They have banished the bad, unskillful qualities.

Evaṁ kho, bhikkhave, bhikkhu brāhmaṇo hoti. That is how a bhikkhu is a “Divine”.That’s how a mendicant is a brahmin.

Kathañca, bhikkhave, bhikkhu nhātako hoti? ‘And how is a bhikkhu “Washed”?[^2]And how is a mendicant a bathed initiate?

Nhātāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. He has washed off evil unprofitable dhammas that defile, renew being, bring misery, ripen as pain, and give future birth, ageing and death.They have bathed off the bad, unskillful qualities.

Evaṁ kho, bhikkhave, bhikkhu nhātako hoti. That is how a bhikkhu is “Washed”.That’s how a mendicant is a bathed initiate.

Kathañca, bhikkhave, bhikkhu vedagū hoti? ‘And how is a bhikkhu “Attained to Knowledge”?[^3]And how is a mendicant a knowledge master?

Viditāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. He has known evil unprofitable dhammas that defile, renew being, bring misery, ripen as pain, and give future birth, ageing and death.They have known the bad, unskillful qualities.

Evaṁ kho, bhikkhave, bhikkhu vedagū hoti. That is how a bhikkhu is “Attained to Knowledge”.That’s how a mendicant is a knowledge master.

Kathañca, bhikkhave, bhikkhu sottiyo hoti? ‘And how, bhikkhus, is a bhikkhu “In the Stream”?And how is a mendicant a scholar?

Nissutāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. He has let the evil unprofitable dhammas that defile, renew being, bring misery, ripen as pain, and give future birth, ageing and death, stream away (nissuta) from him.They have scoured off the bad, unskillful qualities.

Evaṁ kho, bhikkhave, bhikkhu sottiyo hoti. That is how a bhikkhu is “In the Stream”.That’s how a mendicant is a scholar.

Kathañca, bhikkhave, bhikkhu ariyo hoti? ‘And how, bhikkhus, is a bhikkhu “Noble”?And how is a mendicant a noble one?

Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. Evil unprofitable dhammas that defile, renew being, bring misery, ripen as pain, and give future birth, ageing and death, are far (āraka) from him.They have nobbled their foes, the bad, unskillful qualities.

Evaṁ kho, bhikkhave, bhikkhu ariyo hoti. That is how a bhikkhu is “Noble”.That’s how a mendicant is a noble one.

Kathañca, bhikkhave, bhikkhu arahaṁ hoti? ‘And how is a bhikkhu “Arahant”?And how is a mendicant a perfected one?

Ārakāssa honti pāpakā akusalā dhammā, saṅkilesikā, ponobbhavikā, sadarā, dukkhavipākā, āyatiṁ, jātijarāmaraṇiyā. Evil unprofitable dhammas that defile, renew being, bring misery, ripen as pain, and give future birth, ageing and death, are far from him.They are impeccably remote from the bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death.

Evaṁ kho, bhikkhave, bhikkhu arahaṁ hotī”ti. That is how a bhikkhu is “Arahant”.’That’s how a mendicant is a perfected one.”

Idamavoca bhagavā. That is what the Blessed One said.That is what the Buddha said.

Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti. The bhikkhus were satisfied, and they delighted in the Blessed One’s words.Satisfied, the mendicants approved what the Buddha said.

Mahāassapurasuttaṁ niṭṭhitaṁ navamaṁ.

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