Cūḷaassapurasutta

Majjhima Nikāya 40

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

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sinceYasmā andca indeedkho Iahaṁ, monksbhikkhave, even a matted-hair asceticjaṭilakampi here someoneidhekaccaṁ I seepassāmi covetousabhijjhāluṁ with malevolent mindbyāpannacittaṁ angrykodhanaṁ hostileupanāhiṁ disparagingmakkhiṁ domineeringpalāsiṁ enviousissukiṁ stingymacchariṁ deceitfulsaṭhaṁ fraudulentmāyāviṁ of evil wishespāpicchaṁ of wrong viewmicchādiṭṭhiṁ, thereforetasmā notna of a matted-hair asceticjaṭilakassa merely by wearing matted hairjaṭādhāraṇamattena ascetic statussāmaññaṁ I sayvadāmi.

But sometimes I see someone with these bad qualities who is a matted-hair ascetic. That’s why I say that you don’t deserve the label ‘matted-hair ascetic’ just because you have matted hair.

and howKathañca, monksbhikkhave, a monkbhikkhu the practice proper for an asceticsamaṇasāmīcippaṭipadaṁ practicingpaṭipanno ishoti?
whicheverYassa anykassaci, monksbhikkhave, for a monkbhikkhuno covetousabhijjhālussa covetousnessabhijjhā given uppahīnā ishoti, with a malevolent mindbyāpannacittassa ill willbyāpādo given uppahīno ishoti, irritablekodhanassa irritabilitykodho given uppahīno ishoti, acrimoniousupanāhissa acrimonyupanāho given uppahīno ishoti, disdainfulmakkhissa disdainmakkho given uppahīno ishoti, contemptuouspaḷāsissa contemptpaḷāso given uppahīno ishoti, jealousissukissa jealousyissā given uppahīnā ishoti, stingymaccharissa stinginessmacchariyaṁ given uppahīnaṁ ishoti, devioussaṭhassa deviousnesssāṭheyyaṁ given uppahīnaṁ ishoti, deceitfulmāyāvissa deceitmāyā given uppahīnā ishoti, with corrupt wishespāpicchassa corruptpāpikā wishicchā given uppahīnā ishoti, with wrong viewmicchādiṭṭhikassa wrong viewmicchādiṭṭhi given uppahīnā ishoti—
theseimesaṁ indeedkho Iahaṁ, monksbhikkhave, stains of an asceticsamaṇamalānaṁ defects of an asceticsamaṇadosānaṁ dregs of an asceticsamaṇakasaṭānaṁ leading to lossāpāyikānaṁ groundsṭhānānaṁ to be experienced in bad placesduggativedaniyānaṁ due to giving uppahānā the practice proper for an ascetic‘samaṇasāmīcippaṭipadaṁ practicingpaṭipanno’ti I sayvadāmi.

And how does a mendicant practice in the way that is proper for an ascetic? Any mendicant who has given up covetousness, ill will, irritability, acrimony, disdain, contempt, jealousy, stinginess, deviousness, deceit, corrupt wishes, and wrong view is practicing in the way that is proper for an ascetic, I say. And that is due to giving up these stains, defects, and dregs of an ascetic, these grounds for rebirth in places of loss, to be experienced in bad places.

heSo allsabbehi theseimehi badpāpakehi unskillfulakusalehi qualitiesdhammehi themselves purifiedvisuddhamattānaṁ they seesamanupassati (…).(…).
to himTassa allsabbehi theseimehi badpāpakehi unskillfulakusalehi qualitiesdhammehi themselves purifiedvisuddhamattānaṁ seeingsamanupassato (…)(…) joypāmojjaṁ springs up,jāyati, being joyfulpamuditassa rapturepīti springs up,jāyati, mind full of rapturepītimanassa bodykāyo becomes tranquil,passambhati, body tranquilpassaddhakāyo blisssukhaṁ they feel,vedeti, blissfulsukhino mindcittaṁ becomes immersed in samādhi.samādhiyati.

They see themselves purified from all these bad, unskillful qualities. Seeing this, joy springs up. Being joyful, rapture springs up. When the mind is full of rapture, the body becomes tranquil. When the body is tranquil, they feel bliss. And when blissful, the mind becomes immersed in samādhi.

heSo accompanied by loving-kindnessmettāsahagatena with heartcetasā oneekaṁ directiondisaṁ having pervadedpharitvā they dwellviharati, likewisetathā seconddutiyaṁ, likewisetathā thirdtatiyaṁ, likewisetathā fourthcatutthaṁ. thusIti above and belowuddhamadho acrosstiriyaṁ everywheresabbadhi with the sense of oneness in allsabbattatāya the wholesabbāvantaṁ worldlokaṁ accompanied by loving-kindnessmettāsahagatena with heartcetasā abundantvipulena expansivemahaggatena limitlessappamāṇena free of enmityaverena free of ill willabyābajjhena having pervadedpharitvā they dwellviharati.

They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.

with a heart imbued with compassionKaruṇāsahagatena with a heartcetasā ……pe…
with a heart imbued with rejoicingmuditāsahagatena with a heartcetasā ……pe…
with a heart imbued with equanimityupekkhāsahagatena with a heartcetasā oneekaṁ directiondisaṁ having spreadpharitvā they meditateviharati, sotathā to the seconddutiyaṁ, sotathā to the thirdtatiyaṁ, sotathā to the fourthcatutthaṁ. thusIti above, belowuddhamadho acrosstiriyaṁ everywheresabbadhi with all as oneselfsabbattatāya the wholesabbāvantaṁ worldlokaṁ with a heart imbued with equanimityupekkhāsahagatena with a heartcetasā abundantvipulena expansivemahaggatena limitlessappamāṇena free of enmityaverena free of ill willabyābajjhena having spreadpharitvā they meditateviharati.

They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.

just as ifSeyyathāpi, O monksbhikkhave, a lotus pondpokkharaṇī with clear wateracchodakā with sweet watersātodakā with cool watersītodakā cleansetakā with smooth bankssupatitthā delightfulramaṇīyā.
from the eastPuratthimāya evencepi directiondisāya a personpuriso would comeāgaccheyya oppressed by heatghammābhitatto overcome by heatghammapareto wearykilanto thirstytasito parchedpipāsito.
heSo thattaṁ lotus pondpokkharaṇiṁ having arrived atāgamma having removedvineyya thirst for waterudakapipāsaṁ having removedvineyya heat exhaustionghammapariḷāhaṁ …pe……pe… from the westpacchimāya evencepi directiondisāya a personpuriso would comeāgaccheyya …pe……pe… from the northuttarāya evencepi directiondisāya a personpuriso would comeāgaccheyya …pe……pe… from the southdakkhiṇāya evencepi directiondisāya a personpuriso would comeāgaccheyya. from whereverYato from anywherekuto evencepi himnaṁ a personpuriso would comeāgaccheyya oppressed by heatghammābhitatto overcome by heatghammapareto, wearykilanto thirstytasito parchedpipāsito. heSo thattaṁ lotus pondpokkharaṇiṁ having arrived atāgamma having removedvineyya thirst for waterudakapipāsaṁ, having removedvineyya heat exhaustionghammapariḷāhaṁ.

Suppose there was a lotus pond with clear, sweet, cool water, clean, with smooth banks, delightful. Then along comes a person—whether from the east, west, north, or south—struggling in the oppressive heat, weary, thirsty, and parched. No matter what direction they come from, when they arrive at that lotus pond they would alleviate their thirst and heat exhaustion.

just soEvameva indeedkho, monksbhikkhave, from a family of aristocratskhattiyakulā even ifcepi from the homeagārasmā to homelessnessanagāriyaṁ gone forthpabbajito ishoti, heso andca proclaimed by a Realized Onetathāgatappaveditaṁ teaching and trainingdhammavinayaṁ having arrived atāgamma, in this wayevaṁ lovemettaṁ compassionkaruṇaṁ rejoicingmuditaṁ equanimityupekkhaṁ having developedbhāvetvā findslabhati innerajjhattaṁ peacevūpasamaṁ. innerAjjhattaṁ from peacevūpasamā the way proper for an ascetic‘samaṇasāmīcippaṭipadaṁ practicing, I saypaṭipanno’ti I sayvadāmi. from a family of brahminsBrāhmaṇakulā even ifcepi ……pe… from a family of peasantsvessakulā even ifcepi ……pe… from a family of menialssuddakulā even ifcepi ……pe… from whateveryasmā whateverkasmā even ifcepi from a familykulā from the homeagārasmā to homelessnessanagāriyaṁ gone forthpabbajito ishoti, heso andca proclaimed by a Realized Onetathāgatappaveditaṁ teaching and trainingdhammavinayaṁ having arrived atāgamma, in this wayevaṁ lovemettaṁ compassionkaruṇaṁ rejoicingmuditaṁ equanimityupekkhaṁ having developedbhāvetvā findslabhati innerajjhattaṁ peacevūpasamaṁ.
innerAjjhattaṁ from peacevūpasamā the way proper for an ascetic‘samaṇasāmīcippaṭipadaṁ practicing, I saypaṭipanno’ti I sayvadāmi.

In the same way, suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, peasants, or menials—and has arrived at the teaching and training proclaimed by a Realized One. Having developed love, compassion, rejoicing, and equanimity in this way they find inner peace. Because of that inner peace they are practicing the way proper for an ascetic, I say.

from a family of aristocratsKhattiyakulā even ifcepi from homeagārasmā to homelessnessanagāriyaṁ gone forthpabbajito ishoti.
heSo andca of defilementsāsavānaṁ from endingkhayā undefiledanāsavaṁ freedom of heartcetovimuttiṁ freedom by wisdompaññāvimuttiṁ in this very lifediṭṭheva in dhammadhamme themselvessayaṁ by insightabhiññā having realizedsacchikatvā having attainedupasampajja he livesviharati.
of defilementsĀsavānaṁ from endingkhayā an asceticsamaṇo ishoti. from a family of brahminsBrāhmaṇakulā even ifcepi …pe……pe… from a family of peasantsvessakulā even ifcepi …… from a family of workerssuddakulā even ifcepi …… from whicheveryasmā from whicheverkasmā even ifcepi from familykulā from homeagārasmā to homelessnessanagāriyaṁ gone forthpabbajito ishoti, heso andca of defilementsāsavānaṁ from endingkhayā undefiledanāsavaṁ freedom of heartcetovimuttiṁ freedom by wisdompaññāvimuttiṁ in this very lifediṭṭheva in dhammadhamme themselvessayaṁ by insightabhiññā having realizedsacchikatvā having attainedupasampajja he livesviharati. of defilementsĀsavānaṁ from endingkhayā an asceticsamaṇo ishotī”ti.
this saidIdamavoca the Buddhabhagavā.
satisfiedAttamanā thosete mendicantsbhikkhū of the Buddhabhagavato speechbhāsitaṁ approvedabhinandunti.
the Shorter Discourse at AssapuraCūḷaassapurasuttaṁ finishedniṭṭhitaṁ tenthdasamaṁ.
the Great Yamaka ChapterMahāyamakavaggo finishedniṭṭhito fourthcatuttho.

And suppose someone has gone forth from the lay life to homelessness—whether from a family of aristocrats, brahmins, peasants, or workers— and they realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. They’re an ascetic because of the ending of defilements.” That is what the Buddha said. Satisfied, the mendicants approved what the Buddha said.

its summaryTassuddānaṁ
brick hall groveGiñjakasālavanaṁ to maintainpariharituṁ,
of the wisePaññavato againpuna refutation of Saccakasaccakanisedho;
almsfood of bright complexionMukhavaṇṇapasīdanatāpindo,
the matted-hair ascetic of Kevaṭṭa AssapuraKevaṭṭaassapurajaṭilena.

Its summary: the brick hall grove to maintain; again the wise one's refutation of Saccaka; the almsfood of bright complexion; the matted-hair ascetic of Kevaṭṭa Assapura.

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