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Majjhima Nikāya 40

Cūḷaassapurasutta

The Shorter Discourse at Assapura · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heard—sutaṁ—
oneekaṁ timesamayaṁ the Buddhabhagavā among the Aṅgasaṅgesu apart·dwellviharati Assapuraassapuraṁ namednāma of the Aṅgasaṅgānaṁ town.nigamo.
thereTatra indeedkho the Buddhabhagavā the mendicantsbhikkhū toward·speakāmantesi:
“Mendicants!”“bhikkhavo”ti.
“Venerable sir,”“Bhadante”ti thosete mendicantsbhikkhū to the Buddhabhagavato replied.paccassosuṁ.
The BuddhaBhagavā this·sayetadavoca:

So I have heard. At one time the Buddha was staying in the land of the Aṅgas, near the Aṅgan town named Assapura. There the Buddha addressed the mendicants, “Mendicants!” “Venerable sir,” they replied. The Buddha said this:

ascetics“Samaṇā as asceticssamaṇāti youvo, mendicantsbhikkhave, peoplejano they labelsañjānāti.
youTumhe andca thenpana what‘ke you aretumhe’ti askedpuṭṭhā beingsamānā we are ascetics‘samaṇāmhā’ti you claimpaṭijānātha.
of thoseTesaṁ youvo, mendicantsbhikkhave, such·labelevaṁsamaññānaṁ beingsataṁ such·claimevaṁpaṭiññānaṁ beingsataṁ:
which‘yā ascetic·proper·waysamaṇasāmīcippaṭipadā thattaṁ we will practicepaṭipajjissāma;
thusevaṁ ourno thisayaṁ ouramhākaṁ labelsamaññā andca accuratesaccā will bebhavissati claimpaṭiññā andca correctbhūtā;
and of thoseyesañca wemayaṁ robe·almsfood·lodging·medicine for the sick·supplycīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ we enjoyparibhuñjāma, of thosetesaṁ for themte serviceskārā for usamhesu very fruitfulmahapphalā will bebhavissanti very beneficialmahānisaṁsā, and this ouramhākañcevāyaṁ going forthpabbajjā not·barrenavañjhā will bebhavissati with·fruitsaphalā fertilesaudrayā’ti.
thus indeedEvañhi youvo, mendicantsbhikkhave, should trainsikkhitabbaṁ.

“Mendicants, people label you as ascetics. And when they ask you what you are, you claim to be ascetics. Given this label and this claim, you should train like this: ‘We will practice in the way that is proper for an ascetic. That way our label will be accurate and our claim correct. 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.’

how·andKathañca, monksbhikkhave, a monkbhikkhu notna the way proper for an asceticsamaṇasāmīcippaṭipadaṁ practicingpaṭipanno ishoti?
of whateverYassa at allkassaci, monksbhikkhave, monkbhikkhuno covetousabhijjhālussa covetousnessabhijjhā not·abandonedappahīnā ishoti, malicious·mindbyāpannacittassa ill willbyāpādo not·abandonedappahīno ishoti, of an irritable onekodhanassa irritabilitykodho not·abandonedappahīno ishoti, of a hostile oneupanāhissa acrimonyupanāho not·abandonedappahīno ishoti, of a disdainful onemakkhissa disdainmakkho not·abandonedappahīno ishoti, of a contemptuous onepaḷāsissa contemptpaḷāso not·abandonedappahīno ishoti, of a jealous oneissukissa jealousyissā not·abandonedappahīnā ishoti, of a stingy onemaccharissa stinginessmacchariyaṁ not·abandonedappahīnaṁ ishoti, of a devious onesaṭhassa deviousnesssāṭheyyaṁ not·abandonedappahīnaṁ ishoti, of a deceitful onemāyāvissa deceitmāyā not·abandonedappahīnā ishoti, of one with corrupt wishespāpicchassa corruptpāpikā wishesicchā not·abandonedappahīnā ishoti, of one with wrong viewmicchādiṭṭhikassa wrong·viewmicchādiṭṭhi not·abandonedappahīnā ishoti—
of theseimesaṁ indeedkho Iahaṁ, monksbhikkhave, ascetic·stainsamaṇamalānaṁ ascetic·defectsamaṇadosānaṁ ascetic·dregsamaṇakasaṭānaṁ grounds for rebirth in places of lossāpāyikānaṁ groundsṭhānānaṁ bad place·to be experiencedduggativedaniyānaṁ not·abandoningappahānā quotation marker‘na the way proper for an asceticsamaṇasāmīcippaṭipadaṁ practiced·quotation markerpaṭipanno’ti I sayvadāmi.

And how does a mendicant not practice in the way that is proper for an ascetic? Any mendicant who has not given up covetousness, ill will, irritability, acrimony, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view is not practicing in the way that is proper for an ascetic, I say. And that is due to not giving up these stains, defects, and dregs of an ascetic, these grounds for rebirth in places of loss, to be experienced in bad places.

just asSeyyathāpi, monksbhikkhave, deadbornmatajaṁ callednāma a kind of weaponāvudhajātaṁ double-edgedubhatodhāraṁ whetted with yellow arsenicpītanisitaṁ.
thatTadassa with an outer robesaṅghāṭiyā coveredsampārutaṁ wrappedsampaliveṭhitaṁ.
suchTathūpamāhaṁ, monksbhikkhave, thisimassa mendicant'sbhikkhuno going forthpabbajjaṁ I sayvadāmi.

I say that such a mendicant’s going forth may be compared to the kind of weapon called ‘deadborn’—double-edged, whetted with yellow arsenic—that has been covered and wrapped in an outer robe.

not INāhaṁ, monksbhikkhave, of an outer-robe wearersaṅghāṭikassa outer-robe·wearing·merelysaṅghāṭidhāraṇamattena asceticismsāmaññaṁ I sayvadāmi.
not INāhaṁ, monksbhikkhave, of a naked asceticacelakassa naked·merelyacelakamattena asceticismsāmaññaṁ I sayvadāmi.
not INāhaṁ, monksbhikkhave, of a dust-and-dirt wearerrajojallikassa dust-dirt·merelyrajojallikamattena asceticismsāmaññaṁ I sayvadāmi.
not INāhaṁ, monksbhikkhave, of a water immerserudakorohakassa water-immersing·merelyudakorohaṇamattena asceticismsāmaññaṁ I sayvadāmi.
not INāhaṁ, monksbhikkhave, of a tree-root dwellerrukkhamūlikassa tree-root·merelyrukkhamūlikamattena asceticismsāmaññaṁ I sayvadāmi.
not INāhaṁ, monksbhikkhave, of an open-air dwellerabbhokāsikassa open-air·merelyabbhokāsikamattena asceticismsāmaññaṁ I sayvadāmi.
not INāhaṁ, monksbhikkhave, of a standerubbhaṭṭhakassa standing·merelyubbhaṭṭhakamattena asceticismsāmaññaṁ I sayvadāmi.
not INāhaṁ, monksbhikkhave, of an interval eaterpariyāyabhattikassa interval-eating·merelypariyāyabhattikamattena asceticismsāmaññaṁ I sayvadāmi.
not INāhaṁ, monksbhikkhave, of a hymn recitermantajjhāyakassa hymn-reciting·merelymantajjhāyakamattena asceticismsāmaññaṁ I sayvadāmi.
not INāhaṁ, monksbhikkhave, of a matted-hair asceticjaṭilakassa matted-hair·wearing·merelyjaṭādhāraṇamattena asceticismsāmaññaṁ I sayvadāmi.

I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe. You don’t deserve the label ‘naked ascetic’ just because you go naked. You don’t deserve the label ‘dust and dirt wearer’ just because you’re caked in dust and dirt. You don’t deserve the label ‘water immerser’ just because you immerse yourself in water. You don’t deserve the label ‘tree root dweller’ just because you stay at the root of a tree. You don’t deserve the label ‘open air dweller’ just because you stay in the open air. You don’t deserve the label ‘stander’ just because you continually stand. You don’t deserve the label ‘interval eater’ just because you eat food at set intervals. You don’t deserve the label ‘reciter’ just because you recite hymns. You don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair.

of an outer-robe wearerSaṅghāṭikassa ifce, monksbhikkhave, outer robe·wearing·merelysaṅghāṭidhāraṇamattena of one with covetousnessabhijjhālussa covetousnessabhijjhā would be given uppahīyetha, malevolent·mindbyāpannacittassa ill willbyāpādo would be given uppahīyetha, of one with irritabilitykodhanassa irritabilitykodho would be given uppahīyetha, of one with acrimonyupanāhissa acrimonyupanāho would be given uppahīyetha, of one with disdainmakkhissa disdainmakkho would be given uppahīyetha, of one with contemptpaḷāsissa contemptpaḷāso would be given uppahīyetha, of one with jealousyissukissa jealousyissā would be given uppahīyetha, of one with stinginessmaccharissa stinginessmacchariyaṁ would be given uppahīyetha, of one with deviousnesssaṭhassa deviousnesssāṭheyyaṁ would be given uppahīyetha, of one with deceitmāyāvissa deceitmāyā would be given uppahīyetha, of one with corrupt wishespāpicchassa corruptpāpikā wishicchā would be given uppahīyetha, of one with wrong viewmicchādiṭṭhikassa wrong·viewmicchādiṭṭhi would be given uppahīyetha, that·himtamenaṁ friend·colleaguemittāmaccā relative·kinñātisālohitā born·justjātameva himnaṁ an outer-robe wearersaṅghāṭikaṁ would makekareyyuṁ, outer-robe-wearerhood·justsaṅghāṭikattameva would encouragesamādapeyyuṁ:
come‘ehi youtvaṁ, dearestbhadramukha, an outer-robe wearersaṅghāṭiko behohi, of an outer-robe wearersaṅghāṭikassa for youte beingsato outer robe·wearing·merelysaṅghāṭidhāraṇamattena of one with covetousnessabhijjhālussa covetousnessabhijjhā will be given uppahīyissati, malevolent·mindbyāpannacittassa ill willbyāpādo will be given uppahīyissati, of one with irritabilitykodhanassa irritabilitykodho will be given uppahīyissati, of one with acrimonyupanāhissa acrimonyupanāho will be given uppahīyissati, of one with disdainmakkhissa disdainmakkho will be given uppahīyissati, of one with contemptpaḷāsissa contemptpaḷāso will be given uppahīyissati, of one with jealousyissukissa jealousyissā will be given uppahīyissati, of one with stinginessmaccharissa stinginessmacchariyaṁ will be given uppahīyissati, of one with deviousnesssaṭhassa deviousnesssāṭheyyaṁ will be given uppahīyissati, of one with deceitmāyāvissa deceitmāyā will be given uppahīyissati, of one with corrupt wishespāpicchassa corruptpāpikā wishicchā will be given uppahīyissati, of one with wrong viewmicchādiṭṭhikassa wrong·viewmicchādiṭṭhi will be given uppahīyissatī’ti.

Imagine that just by wearing an outer robe someone with covetousness, ill will, irritability, acrimony, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you an outer robe wearer as soon as you were born. They’d encourage you: ‘Please, dearest, wear an outer robe! By doing so you will give up covetousness, ill will, irritability, acrimony, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view.’

sinceYasmā andca indeedkho Iahaṁ, monksbhikkhave, outer robe wearer·evensaṅghāṭikampi here someidhekaccaṁ I seepassāmi covetousabhijjhāluṁ malicious·mindbyāpannacittaṁ angrykodhanaṁ resentfulupanāhiṁ disparagingmakkhiṁ insolentpaḷāsiṁ enviousissukiṁ stingymacchariṁ deceitfulsaṭhaṁ fraudulentmāyāviṁ of evil desirespāpicchaṁ of wrong view,micchādiṭṭhikaṁ, thereforetasmā notna of an outer robe wearersaṅghāṭikassa outer robe·wearing·justsaṅghāṭidhāraṇamattena asceticismsāmaññaṁ I say.vadāmi.
of a naked asceticAcelakassa ifce, monksbhikkhave …pe……pe…
of one wearing dust and dirtrajojallikassa ifce, monksbhikkhave …pe……pe…
of one immersing in waterudakorohakassa ifce, monksbhikkhave …pe……pe…
of one staying at the root of a treerukkhamūlikassa ifce, monksbhikkhave …pe……pe…
of one staying in the open airabbhokāsikassa ifce, monksbhikkhave …pe……pe…
of one standing continuallyubbhaṭṭhakassa ifce, monksbhikkhave …pe……pe…
of one eating at set intervalspariyāyabhattikassa ifce, monksbhikkhave …pe……pe…
of one reciting hymnsmantajjhāyakassa ifce, monksbhikkhave …pe……pe…

But sometimes I see someone with these bad qualities who is an outer robe wearer. That’s why I say that you don’t deserve the label ‘outer robe wearer’ just because you wear an outer robe. Imagine that just by going naked … wearing dust and dirt … immersing in water … staying at the root of a tree … staying in the open air … standing continually … eating at set intervals … reciting hymns …

of a matted-hair asceticjaṭilakassa ifce, monksbhikkhave, matted hair·wearing·merelyjaṭādhāraṇamattena of one who is covetousabhijjhālussa covetousnessabhijjhā would be abandonedpahīyetha, malevolent·mindbyāpannacittassa ill willbyāpādo would be abandonedpahīyetha, of one who is irritablekodhanassa irritabilitykodho would be abandonedpahīyetha, of one who is acrimoniousupanāhissa acrimonyupanāho would be abandonedpahīyetha, of one who is disdainfulmakkhissa disdainmakkho would be abandonedpahīyetha, of one who is contemptuouspaḷāsissa contemptpaḷāso would be abandonedpahīyetha, of one who is jealousissukissa jealousyissā would be abandonedpahīyetha, of one who is stingymaccharissa stinginessmacchariyaṁ would be abandonedpahīyetha, of one who is devioussaṭhassa deviousnesssāṭheyyaṁ would be abandonedpahīyetha, of one who is deceitfulmāyāvissa deceitmāyā would be abandonedpahīyetha, of one with corrupt wishespāpicchassa corruptpāpikā wishicchā would be abandonedpahīyetha, wrong·viewedmicchādiṭṭhikassa wrong·viewmicchādiṭṭhi would be abandonedpahīyetha, him·thentamenaṁ friends and colleaguesmittāmaccā relative·kinñātisālohitā born·justjātameva himnaṁ a matted-hair asceticjaṭilakaṁ they would makekareyyuṁ, matted-hair ascetic·ness·itselfjaṭilakattameva they would urgesamādapeyyuṁ:
come‘ehi youtvaṁ, dearestbhadramukha, a matted-hair asceticjaṭilako behohi, of a matted-hair asceticjaṭilakassa yourte beingsato matted hair·wearing·merelyjaṭādhāraṇamattena of one who is covetousabhijjhālussa covetousnessabhijjhā will be abandonedpahīyissati malevolent·mindbyāpannacittassa ill willbyāpādo will be abandonedpahīyissati, of one who is irritablekodhanassa irritabilitykodho will be abandonedpahīyissati …pe……pe… of one with corrupt wishespāpicchassa corruptpāpikā wishicchā will be abandonedpahīyissati wrong·viewedmicchādiṭṭhikassa wrong·viewmicchādiṭṭhi will be abandonedpahīyissatī’ti.

having matted hair someone with covetousness, ill will, irritability, acrimony, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view could give up these things. If that were the case, your friends and colleagues, relatives and kin would make you a matted-hair ascetic as soon as you were born. They’d encourage you: ‘Please, dearest, become a matted-hair ascetic! By doing so you will give up covetousness, ill will, irritability, hostility, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view.’

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