Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅgesu viharati assapuraṁ nāma aṅgānaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
Thus have I heard—At one time, the Blessed One was dwelling in the Anga country, in a market town of the Angans called Assapura. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha.
“People recognize you as ‘ascetics, ascetics,’ bhikkhus. And when asked ‘Who are you?’ you reply ‘We are |ascetics::a person who labours, toils, or exerts themselves for some higher or religious purpose; renunciant; holy man; Skt. śramaṇa [samaṇa]|.’
Tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ: ‘yā samaṇasāmīcippaṭipadā taṁ paṭipajjissāma; evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā; yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.
For you, bhikkhus, being recognized and acknowledging yourselves in this way, you should train thus: ‘We will practice the proper path of an ascetic, so that our recognition and acknowledgment will be true and factual. And for those whose robes, alms food, dwellings, and medicinal requisites we use, their deeds for us will be of great fruit and great benefit; and so that our going forth shall |not be in vain::lit. not barren, not sterile [avañjha]| but fruitful and |productive::advantageous; lit. with going up [saudraya]|.’
Not Practicing the Proper Path of an Ascetic
Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṁ paṭipanno hoti?
And how, bhikkhus, is a bhikkhu not practicing the proper path of an ascetic?
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṁ appahīnaṁ hoti, saṭhassa sāṭheyyaṁ appahīnaṁ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti— imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ appahānā ‘na samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. Seyyathāpi, bhikkhave, matajaṁ nāma āvudhajātaṁ ubhatodhāraṁ pītanisitaṁ. Tadassa saṅghāṭiyā sampārutaṁ sampaliveṭhitaṁ. Tathūpamāhaṁ, bhikkhave, imassa bhikkhuno pabbajjaṁ vadāmi.
For so long as a bhikkhu who is with |intense craving::is greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]| has not given up intense craving, who is |with a malicious mind::evil-minded, hateful [byāpannacitta]| and has not given up |malevolence::hostility, ill will, intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, who is |irritable::prone to anger [kodhana]| and has not given up irritability, who is resentful and has not given up |resentment::bearing a grudge, harboring enmity [upanāha]|, who is contemptuous and has not given up |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, who is |contentious::stubborn, arrogant [paḷāsī]| and has not given up contentiousness, who is jealous and has not given up |jealousy::envy [issā]|, who is stingy and has not given up |stinginess::selfishness, meanness, tight-fistedness [macchariya]|, who is |deceitful::dishonest, cunning [saṭha]| and has not given up deceitfulness, who is |hypocritical::pretentious [māyāvī]| and has not given up hypocrisy, who has |evil desires::yearnings that produce harm [pāpiccha]| and has not given up evil desires, who has wrong view and has not given up wrong view, for so long he does not practice the proper path of an ascetic, I say, because of his failure to give up these stains of an ascetic, faults of an ascetic, and dregs of an ascetic, which lead to states of deprivation and result in a bad destination. Suppose, bhikkhus, there was a deadly double-edged weapon, well-sharpened and whetted, that was wrapped and concealed within an outer robe. I say that the going forth of this bhikkhu is just like that.
Nāhaṁ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, acelakassa acelakamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, udakorohakassa udakorohaṇamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi.
I do not say, bhikkhus, that the asceticism of a patchwork robe wearer is achieved merely by wearing a patchwork robe. I do not say, bhikkhus, that the asceticism of a naked ascetic is achieved merely by being naked. I do not say, bhikkhus, that the asceticism of one who is covered in dust and dirt is achieved merely by being covered in dust and dirt. I do not say, bhikkhus, that the asceticism of a water-bather is achieved merely by descending into the water. I do not say, bhikkhus, that the asceticism of a tree-root dweller is achieved merely by dwelling at the foot of a tree. I do not say, bhikkhus, that the asceticism of an open-air dweller is achieved merely by dwelling in the open air. I do not say, bhikkhus, that the asceticism of a continual stander is achieved merely by standing continually. I do not say, bhikkhus, that the asceticism of a periodic eater is achieved merely by taking food at set intervals. I do not say, bhikkhus, that the asceticism of a mantra chanter is achieved merely by chanting mantras. I do not say, bhikkhus, that the asceticism of a matted-hair ascetic is achieved merely by wearing matted hair.
Saṅghāṭikassa ce, bhikkhave, saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṁ pahīyetha, saṭhassa sāṭheyyaṁ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṁ mittāmaccā ñātisālohitā jātameva naṁ saṅghāṭikaṁ kareyyuṁ, saṅghāṭikattameva samādapeyyuṁ: ‘ehi tvaṁ, bhadramukha, saṅghāṭiko hohi, saṅghāṭikassa te sato saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyissati, byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati, upanāhissa upanāho pahīyissati, makkhissa makkho pahīyissati, paḷāsissa paḷāso pahīyissati, issukissa issā pahīyissati, maccharissa macchariyaṁ pahīyissati, saṭhassa sāṭheyyaṁ pahīyissati, māyāvissa māyā pahīyissati, pāpicchassa pāpikā icchā pahīyissati, micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. Yasmā ca kho ahaṁ, bhikkhave, saṅghāṭikampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ paḷāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhikaṁ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi.
If, bhikkhus, merely by wearing a patchwork robe, the intense craving of one who is with intense craving could be given up, the malevolence of one who is with a malicious mind could be given up, the irritability of one who is irritable could be given up, the resentment of one who is resentful could be given up, the contempt of one who is contemptuous could be given up, the contentiousness of one who is contentious could be given up, the jealousy of one who is jealous could be given up, the stinginess of one who is stingy could be given up, the deceitfulness of one who is deceitful could be given up, the hypocrisy of one who is hypocritical could be given up, the evil desires of one who has evil desires could be given up, the wrong view of one who has wrong view could be given up; then his friends and colleagues, relatives and kinsmen, would make him a patchwork robe wearer right from birth, and they would urge him: ‘Come, good man, be a patchwork robe wearer! For as a patchwork robe wearer, merely by wearing a patchwork robe, your intense craving will be given up, your malevolence will be given up, your irritability will be given up, your resentment will be given up, your contempt will be given up, your contentiousness will be given up, your jealousy will be given up, your stinginess will be given up, your deceitfulness will be given up, your hypocrisy will be given up, your evil desires will be given up, your wrong view will be given up.’ But because I see here some patchwork robe wearer who is with intense craving, who is with a malicious mind, who is irritable, resentful, contemptuous, contentious, jealous, stingy, deceitful, hypocritical, who has evil desires, and who has wrong view, therefore I do not say that the asceticism of a patchwork robe wearer is achieved merely by wearing a patchwork robe.
Acelakassa ce, bhikkhave …pe… rajojallikassa ce, bhikkhave …pe… udakorohakassa ce, bhikkhave …pe… rukkhamūlikassa ce, bhikkhave …pe… abbhokāsikassa ce, bhikkhave …pe… ubbhaṭṭhakassa ce, bhikkhave …pe… pariyāyabhattikassa ce, bhikkhave …pe… mantajjhāyakassa ce, bhikkhave …pe… jaṭilakassa ce, bhikkhave, jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṁ pahīyetha, saṭhassa sāṭheyyaṁ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṁ mittāmaccā ñātisālohitā jātameva naṁ jaṭilakaṁ kareyyuṁ, jaṭilakattameva samādapeyyuṁ: ‘ehi tvaṁ, bhadramukha, jaṭilako hohi, jaṭilakassa te sato jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyissati byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati …pe… pāpicchassa pāpikā icchā pahīyissati micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. Yasmā ca kho ahaṁ, bhikkhave, jaṭilakampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ palāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhiṁ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi.
If, bhikkhus, for a naked ascetic … for one covered in dust and dirt … for a water-bather … for a tree-root dweller … for an open-air dweller … for a continual stander … for a periodic eater … for a mantra chanter … if, bhikkhus, merely by wearing matted hair, the intense craving of one who is with intense craving could be given up, the malevolence of one who is with a malicious mind could be given up, the irritability of one who is irritable could be given up, the resentment of one who is resentful could be given up, the contempt of one who is contemptuous could be given up, the contentiousness of one who is contentious could be given up, the jealousy of one who is jealous could be given up, the stinginess of one who is stingy could be given up, the deceitfulness of one who is deceitful could be given up, the hypocrisy of one who is hypocritical could be given up, the evil desires of one who has evil desires could be given up, the wrong view of one who has wrong view could be given up; then his friends and colleagues, relatives and kinsmen, would make him a matted-hair ascetic right from birth, and they would urge him: ‘Come, good man, be a matted-hair ascetic! For as a matted-hair ascetic, merely by wearing matted hair, your intense craving will be given up, your malevolence will be given up, your irritability will be given up … your evil desires will be given up, your wrong view will be given up.’ But because I see here some matted-hair ascetic who is with intense craving, who is with a malicious mind, who is irritable, resentful, contemptuous, contentious, jealous, stingy, deceitful, hypocritical, who has evil desires, and who has wrong view, therefore I do not say that the asceticism of a matted-hair ascetic is achieved merely by wearing matted hair.
Practicing the Proper Path of an Ascetic
Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṁ paṭipanno hoti?
And how, bhikkhus, is a bhikkhu practicing the proper path of an ascetic?
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṁ pahīnaṁ hoti, saṭhassa sāṭheyyaṁ pahīnaṁ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi pahīnā hoti— imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ pahānā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi.
When a bhikkhu who is with intense craving has given up intense craving, who is with a malicious mind and has given up malevolence, who is irritable and has given up irritability, who is resentful and has given up resentment, who is contemptuous and has given up contempt, who is contentious and has given up contentiousness, who is jealous and has given up jealousy, who is stingy and has given up stinginess, who is deceitful and has given up deceitfulness, who is hypocritical and has given up hypocrisy, who has evil desires and has given up evil desires, who has wrong view and has given up wrong view, it is because of his giving up these stains of an ascetic, faults of an ascetic, and dregs of an ascetic, which lead to states of deprivation and result in a bad destination, that I say he is ‘practicing the proper path of an ascetic.’
So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassati (…). Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassato (…) pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
He recognizes himself as being purified of all these |harmful::injurious, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states. When he recognizes himself as being purified of all these harmful and unwholesome states, |joy::cheerfulness, gladness; a fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience [pāmojja]| arises. When one is joyful, |uplifting joy::mental exhilaration; it ranges from a gentle delight to overwhelming rapture [pīti]| arises. In one whose mind is filled with uplifting joy, the body |becomes tranquil::calms down, relaxes [passambhati]|. One tranquil in body dwells in |contentment::ease, happiness, pleasant abiding [sukha]|. The mind of one who dwells in contentment |becomes collected::is calmed, becomes composed, becomes stable [samādhiyati]|.
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.
With a mind imbued with |loving-kindness::goodwill, friendliness, benevolence [metta]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with loving-kindness, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will.
Karuṇāsahagatena cetasā …pe…
With a mind imbued with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with compassion, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will.
muditāsahagatena cetasā …pe…
With a mind imbued with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with altruistic joy, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will.
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.
With a mind imbued with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with equanimity, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will.
Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṁ pokkharaṇiṁ āgamma vineyya udakapipāsaṁ vineyya ghammapariḷāhaṁ …pe… pacchimāya cepi disāya puriso āgaccheyya …pe… uttarāya cepi disāya puriso āgaccheyya …pe… dakkhiṇāya cepi disāya puriso āgaccheyya. Yato kuto cepi naṁ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. So taṁ pokkharaṇiṁ āgamma vineyya udakapipāsaṁ, vineyya ghammapariḷāhaṁ.
Suppose, bhikkhus, there is a clear, sweet, cool, and clean pond, well-established and lovely. If a person were to come from the eastern quarter, scorched and exhausted by the heat, thirsty and parched, having come to that pond, he would quench his thirst for water and quench his |heat exhaustion::discomfort from the heat; lit. heat fever [ghammapariḷāha]|. ․․․ If a person were to come from the western quarter ․․․ If a person were to come from the northern quarter ․․․ If a person were to come from the southern quarter. From whatever quarter a person might come, scorched and exhausted by the heat, thirsty and parched, having come to that pond, he would quench his thirst for water and alleviate his heat exhaustion.
Evameva kho, bhikkhave, khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma, evaṁ mettaṁ karuṇaṁ muditaṁ upekkhaṁ bhāvetvā labhati ajjhattaṁ vūpasamaṁ. Ajjhattaṁ vūpasamā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. Brāhmaṇakulā cepi …pe… vessakulā cepi …pe… suddakulā cepi …pe… yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma, evaṁ mettaṁ karuṇaṁ muditaṁ upekkhaṁ bhāvetvā labhati ajjhattaṁ vūpasamaṁ. Ajjhattaṁ vūpasamā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi.
So too, bhikkhus, if one goes forth from the home life into homelessness from a family of aristocrats, and having come to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]| proclaimed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, he thus develops loving-kindness, compassion, appreciative joy, and equanimity, and thereby gains internal peace, then because of that internal peace, I say he is ‘practicing the proper path of an ascetic.’ If from a family of brahmins ․․․ if from a family of merchants ․․․ if from a family of workers ․․․ from whatever family one goes forth from the home life into homelessness, and having come to the Dhamma and Vinaya proclaimed by the Tathāgata, he thus develops loving-kindness, compassion, appreciative joy, and equanimity, and thereby gains internal peace, then because of that internal peace, I say he is ‘practicing the proper path of an ascetic.’
Khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti. So ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Āsavānaṁ khayā samaṇo hoti. Brāhmaṇakulā cepi …pe… vessakulā cepi … suddakulā cepi … yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Āsavānaṁ khayā samaṇo hotī”ti.
If one goes forth from the home life into homelessness from a family of aristocrats, and through the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of the |mental defilements::outflows, discharges, taints [āsavā]|, he realizes for himself through |direct knowledge::experiential realization [abhiññā]|, the taintless |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, and having attained it in this very life, he abides in it, then he is already an ascetic because of the wearing away of the mental defilements. If from a family of brahmins ․․․ if from a family of merchants ․․․ if from a family of workers ․․․ from whatever family one goes forth from the home life into homelessness, and through the wearing away of the mental defilements, he realizes for himself through direct knowledge, the taintless liberation of mind and liberation by wisdom, and having attained it in this very life, he abides in it, then he is already an ascetic because of the wearing away of the mental defilements.”
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.
Thus have I heard—At one time, the Blessed One was dwelling in the Anga country, in a market town of the Angans called Assapura. There, the Blessed One addressed the bhikkhus: “Bhikkhus.”
“Venerable sir,” those bhikkhus replied to the Blessed One. The Blessed One said this:
“People recognize you as ‘ascetics, ascetics,’ bhikkhus. And when asked ‘Who are you?’ you reply ‘We are |ascetics::a person who labours, toils, or exerts themselves for some higher or religious purpose; renunciant; holy man; Skt. śramaṇa [samaṇa]|.’
For you, bhikkhus, being recognized and acknowledging yourselves in this way, you should train thus: ‘We will practice the proper path of an ascetic, so that our recognition and acknowledgment will be true and factual. And for those whose robes, alms food, dwellings, and medicinal requisites we use, their deeds for us will be of great fruit and great benefit; and so that our going forth shall |not be in vain::lit. not barren, not sterile [avañjha]| but fruitful and |productive::advantageous; lit. with going up [saudraya]|.’
Not Practicing the Proper Path of an Ascetic
And how, bhikkhus, is a bhikkhu not practicing the proper path of an ascetic?
For so long as a bhikkhu who is with |intense craving::is greedy, covetous, with yearning, desiring, mentally obsessed [abhijjhālu]| has not given up intense craving, who is |with a malicious mind::evil-minded, hateful [byāpannacitta]| and has not given up |malevolence::hostility, ill will, intentional act of mentally opposing or rejecting others; an intentional construct fueled by aversion, directed against kindness or compassion. It manifests as hostility of will, impeding goodwill and fostering internal or external conflict. [byāpāda]|, who is |irritable::prone to anger [kodhana]| and has not given up irritability, who is resentful and has not given up |resentment::bearing a grudge, harboring enmity [upanāha]|, who is contemptuous and has not given up |contempt::ungratefulness, depreciation, denigration, disrespect, belittlement, disparagement [makkha]|, who is |contentious::stubborn, arrogant [paḷāsī]| and has not given up contentiousness, who is jealous and has not given up |jealousy::envy [issā]|, who is stingy and has not given up |stinginess::selfishness, meanness, tight-fistedness [macchariya]|, who is |deceitful::dishonest, cunning [saṭha]| and has not given up deceitfulness, who is |hypocritical::pretentious [māyāvī]| and has not given up hypocrisy, who has |evil desires::yearnings that produce harm [pāpiccha]| and has not given up evil desires, who has wrong view and has not given up wrong view, for so long he does not practice the proper path of an ascetic, I say, because of his failure to give up these stains of an ascetic, faults of an ascetic, and dregs of an ascetic, which lead to states of deprivation and result in a bad destination. Suppose, bhikkhus, there was a deadly double-edged weapon, well-sharpened and whetted, that was wrapped and concealed within an outer robe. I say that the going forth of this bhikkhu is just like that.
I do not say, bhikkhus, that the asceticism of a patchwork robe wearer is achieved merely by wearing a patchwork robe. I do not say, bhikkhus, that the asceticism of a naked ascetic is achieved merely by being naked. I do not say, bhikkhus, that the asceticism of one who is covered in dust and dirt is achieved merely by being covered in dust and dirt. I do not say, bhikkhus, that the asceticism of a water-bather is achieved merely by descending into the water. I do not say, bhikkhus, that the asceticism of a tree-root dweller is achieved merely by dwelling at the foot of a tree. I do not say, bhikkhus, that the asceticism of an open-air dweller is achieved merely by dwelling in the open air. I do not say, bhikkhus, that the asceticism of a continual stander is achieved merely by standing continually. I do not say, bhikkhus, that the asceticism of a periodic eater is achieved merely by taking food at set intervals. I do not say, bhikkhus, that the asceticism of a mantra chanter is achieved merely by chanting mantras. I do not say, bhikkhus, that the asceticism of a matted-hair ascetic is achieved merely by wearing matted hair.
If, bhikkhus, merely by wearing a patchwork robe, the intense craving of one who is with intense craving could be given up, the malevolence of one who is with a malicious mind could be given up, the irritability of one who is irritable could be given up, the resentment of one who is resentful could be given up, the contempt of one who is contemptuous could be given up, the contentiousness of one who is contentious could be given up, the jealousy of one who is jealous could be given up, the stinginess of one who is stingy could be given up, the deceitfulness of one who is deceitful could be given up, the hypocrisy of one who is hypocritical could be given up, the evil desires of one who has evil desires could be given up, the wrong view of one who has wrong view could be given up; then his friends and colleagues, relatives and kinsmen, would make him a patchwork robe wearer right from birth, and they would urge him: ‘Come, good man, be a patchwork robe wearer! For as a patchwork robe wearer, merely by wearing a patchwork robe, your intense craving will be given up, your malevolence will be given up, your irritability will be given up, your resentment will be given up, your contempt will be given up, your contentiousness will be given up, your jealousy will be given up, your stinginess will be given up, your deceitfulness will be given up, your hypocrisy will be given up, your evil desires will be given up, your wrong view will be given up.’ But because I see here some patchwork robe wearer who is with intense craving, who is with a malicious mind, who is irritable, resentful, contemptuous, contentious, jealous, stingy, deceitful, hypocritical, who has evil desires, and who has wrong view, therefore I do not say that the asceticism of a patchwork robe wearer is achieved merely by wearing a patchwork robe.
If, bhikkhus, for a naked ascetic … for one covered in dust and dirt … for a water-bather … for a tree-root dweller … for an open-air dweller … for a continual stander … for a periodic eater … for a mantra chanter … if, bhikkhus, merely by wearing matted hair, the intense craving of one who is with intense craving could be given up, the malevolence of one who is with a malicious mind could be given up, the irritability of one who is irritable could be given up, the resentment of one who is resentful could be given up, the contempt of one who is contemptuous could be given up, the contentiousness of one who is contentious could be given up, the jealousy of one who is jealous could be given up, the stinginess of one who is stingy could be given up, the deceitfulness of one who is deceitful could be given up, the hypocrisy of one who is hypocritical could be given up, the evil desires of one who has evil desires could be given up, the wrong view of one who has wrong view could be given up; then his friends and colleagues, relatives and kinsmen, would make him a matted-hair ascetic right from birth, and they would urge him: ‘Come, good man, be a matted-hair ascetic! For as a matted-hair ascetic, merely by wearing matted hair, your intense craving will be given up, your malevolence will be given up, your irritability will be given up … your evil desires will be given up, your wrong view will be given up.’ But because I see here some matted-hair ascetic who is with intense craving, who is with a malicious mind, who is irritable, resentful, contemptuous, contentious, jealous, stingy, deceitful, hypocritical, who has evil desires, and who has wrong view, therefore I do not say that the asceticism of a matted-hair ascetic is achieved merely by wearing matted hair.
Practicing the Proper Path of an Ascetic
And how, bhikkhus, is a bhikkhu practicing the proper path of an ascetic?
When a bhikkhu who is with intense craving has given up intense craving, who is with a malicious mind and has given up malevolence, who is irritable and has given up irritability, who is resentful and has given up resentment, who is contemptuous and has given up contempt, who is contentious and has given up contentiousness, who is jealous and has given up jealousy, who is stingy and has given up stinginess, who is deceitful and has given up deceitfulness, who is hypocritical and has given up hypocrisy, who has evil desires and has given up evil desires, who has wrong view and has given up wrong view, it is because of his giving up these stains of an ascetic, faults of an ascetic, and dregs of an ascetic, which lead to states of deprivation and result in a bad destination, that I say he is ‘practicing the proper path of an ascetic.’
He recognizes himself as being purified of all these |harmful::injurious, bad, or evil. Encompasses the deceptively alluring that is ultimately detrimental or ruinous [pāpaka]| and |unwholesome::unhealthy, unskillful, unbeneficial, or karmically unprofitable [akusala]| states. When he recognizes himself as being purified of all these harmful and unwholesome states, |joy::cheerfulness, gladness; a fresh and mild happiness arising from a sense of spiritual well-being and a clear conscience [pāmojja]| arises. When one is joyful, |uplifting joy::mental exhilaration; it ranges from a gentle delight to overwhelming rapture [pīti]| arises. In one whose mind is filled with uplifting joy, the body |becomes tranquil::calms down, relaxes [passambhati]|. One tranquil in body dwells in |contentment::ease, happiness, pleasant abiding [sukha]|. The mind of one who dwells in contentment |becomes collected::is calmed, becomes composed, becomes stable [samādhiyati]|.
With a mind imbued with |loving-kindness::goodwill, friendliness, benevolence [metta]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with loving-kindness, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will.
With a mind imbued with |compassion::mental quality of wise empathy in response to suffering, which counters qualities of harm or cruelty [karuṇā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with compassion, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will.
With a mind imbued with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with altruistic joy, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will.
With a mind imbued with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with equanimity, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will.
Suppose, bhikkhus, there is a clear, sweet, cool, and clean pond, well-established and lovely. If a person were to come from the eastern quarter, scorched and exhausted by the heat, thirsty and parched, having come to that pond, he would quench his thirst for water and quench his |heat exhaustion::discomfort from the heat; lit. heat fever [ghammapariḷāha]|. ․․․ If a person were to come from the western quarter ․․․ If a person were to come from the northern quarter ․․․ If a person were to come from the southern quarter. From whatever quarter a person might come, scorched and exhausted by the heat, thirsty and parched, having come to that pond, he would quench his thirst for water and alleviate his heat exhaustion.
So too, bhikkhus, if one goes forth from the home life into homelessness from a family of aristocrats, and having come to the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| and |Vinaya::code of monastic discipline rules, training [vinaya]| proclaimed by the |Tathāgata::one who has arrived at the truth, an epithet of a perfectly Awakened One [tathāgata]|, he thus develops loving-kindness, compassion, appreciative joy, and equanimity, and thereby gains internal peace, then because of that internal peace, I say he is ‘practicing the proper path of an ascetic.’ If from a family of brahmins ․․․ if from a family of merchants ․․․ if from a family of workers ․․․ from whatever family one goes forth from the home life into homelessness, and having come to the Dhamma and Vinaya proclaimed by the Tathāgata, he thus develops loving-kindness, compassion, appreciative joy, and equanimity, and thereby gains internal peace, then because of that internal peace, I say he is ‘practicing the proper path of an ascetic.’
If one goes forth from the home life into homelessness from a family of aristocrats, and through the |wearing away::exhaustion, depletion, gradual destruction [khaya]| of the |mental defilements::outflows, discharges, taints [āsavā]|, he realizes for himself through |direct knowledge::experiential realization [abhiññā]|, the taintless |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, and having attained it in this very life, he abides in it, then he is already an ascetic because of the wearing away of the mental defilements. If from a family of brahmins ․․․ if from a family of merchants ․․․ if from a family of workers ․․․ from whatever family one goes forth from the home life into homelessness, and through the wearing away of the mental defilements, he realizes for himself through direct knowledge, the taintless liberation of mind and liberation by wisdom, and having attained it in this very life, he abides in it, then he is already an ascetic because of the wearing away of the mental defilements.”
The Blessed One said this. The bhikkhus were delighted and pleased with the Blessed One’s words.
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā aṅgesu viharati assapuraṁ nāma aṅgānaṁ nigamo. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Samaṇā samaṇāti vo, bhikkhave, jano sañjānāti. Tumhe ca pana ‘ke tumhe’ti puṭṭhā samānā ‘samaṇāmhā’ti paṭijānātha.
Tesaṁ vo, bhikkhave, evaṁsamaññānaṁ sataṁ evaṁpaṭiññānaṁ sataṁ: ‘yā samaṇasāmīcippaṭipadā taṁ paṭipajjissāma; evaṁ no ayaṁ amhākaṁ samaññā ca saccā bhavissati paṭiññā ca bhūtā; yesañca mayaṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ paribhuñjāma, tesaṁ te kārā amhesu mahapphalā bhavissanti mahānisaṁsā, amhākañcevāyaṁ pabbajjā avañjhā bhavissati saphalā saudrayā’ti. Evañhi vo, bhikkhave, sikkhitabbaṁ.
Kathañca, bhikkhave, bhikkhu na samaṇasāmīcippaṭipadaṁ paṭipanno hoti?
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā appahīnā hoti, byāpannacittassa byāpādo appahīno hoti, kodhanassa kodho appahīno hoti, upanāhissa upanāho appahīno hoti, makkhissa makkho appahīno hoti, paḷāsissa paḷāso appahīno hoti, issukissa issā appahīnā hoti, maccharissa macchariyaṁ appahīnaṁ hoti, saṭhassa sāṭheyyaṁ appahīnaṁ hoti, māyāvissa māyā appahīnā hoti, pāpicchassa pāpikā icchā appahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi appahīnā hoti— imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ appahānā ‘na samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. Seyyathāpi, bhikkhave, matajaṁ nāma āvudhajātaṁ ubhatodhāraṁ pītanisitaṁ. Tadassa saṅghāṭiyā sampārutaṁ sampaliveṭhitaṁ. Tathūpamāhaṁ, bhikkhave, imassa bhikkhuno pabbajjaṁ vadāmi.
Nāhaṁ, bhikkhave, saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, acelakassa acelakamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, rajojallikassa rajojallikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, udakorohakassa udakorohaṇamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, rukkhamūlikassa rukkhamūlikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, abbhokāsikassa abbhokāsikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, ubbhaṭṭhakassa ubbhaṭṭhakamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, pariyāyabhattikassa pariyāyabhattikamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, mantajjhāyakassa mantajjhāyakamattena sāmaññaṁ vadāmi. Nāhaṁ, bhikkhave, jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi.
Saṅghāṭikassa ce, bhikkhave, saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṁ pahīyetha, saṭhassa sāṭheyyaṁ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṁ mittāmaccā ñātisālohitā jātameva naṁ saṅghāṭikaṁ kareyyuṁ, saṅghāṭikattameva samādapeyyuṁ: ‘ehi tvaṁ, bhadramukha, saṅghāṭiko hohi, saṅghāṭikassa te sato saṅghāṭidhāraṇamattena abhijjhālussa abhijjhā pahīyissati, byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati, upanāhissa upanāho pahīyissati, makkhissa makkho pahīyissati, paḷāsissa paḷāso pahīyissati, issukissa issā pahīyissati, maccharissa macchariyaṁ pahīyissati, saṭhassa sāṭheyyaṁ pahīyissati, māyāvissa māyā pahīyissati, pāpicchassa pāpikā icchā pahīyissati, micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. Yasmā ca kho ahaṁ, bhikkhave, saṅghāṭikampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ paḷāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhikaṁ, tasmā na saṅghāṭikassa saṅghāṭidhāraṇamattena sāmaññaṁ vadāmi.
Acelakassa ce, bhikkhave …pe… rajojallikassa ce, bhikkhave …pe… udakorohakassa ce, bhikkhave …pe… rukkhamūlikassa ce, bhikkhave …pe… abbhokāsikassa ce, bhikkhave …pe… ubbhaṭṭhakassa ce, bhikkhave …pe… pariyāyabhattikassa ce, bhikkhave …pe… mantajjhāyakassa ce, bhikkhave …pe… jaṭilakassa ce, bhikkhave, jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyetha, byāpannacittassa byāpādo pahīyetha, kodhanassa kodho pahīyetha, upanāhissa upanāho pahīyetha, makkhissa makkho pahīyetha, paḷāsissa paḷāso pahīyetha, issukissa issā pahīyetha, maccharissa macchariyaṁ pahīyetha, saṭhassa sāṭheyyaṁ pahīyetha, māyāvissa māyā pahīyetha, pāpicchassa pāpikā icchā pahīyetha, micchādiṭṭhikassa micchādiṭṭhi pahīyetha, tamenaṁ mittāmaccā ñātisālohitā jātameva naṁ jaṭilakaṁ kareyyuṁ, jaṭilakattameva samādapeyyuṁ: ‘ehi tvaṁ, bhadramukha, jaṭilako hohi, jaṭilakassa te sato jaṭādhāraṇamattena abhijjhālussa abhijjhā pahīyissati byāpannacittassa byāpādo pahīyissati, kodhanassa kodho pahīyissati …pe… pāpicchassa pāpikā icchā pahīyissati micchādiṭṭhikassa micchādiṭṭhi pahīyissatī’ti. Yasmā ca kho ahaṁ, bhikkhave, jaṭilakampi idhekaccaṁ passāmi abhijjhāluṁ byāpannacittaṁ kodhanaṁ upanāhiṁ makkhiṁ palāsiṁ issukiṁ macchariṁ saṭhaṁ māyāviṁ pāpicchaṁ micchādiṭṭhiṁ, tasmā na jaṭilakassa jaṭādhāraṇamattena sāmaññaṁ vadāmi.
Kathañca, bhikkhave, bhikkhu samaṇasāmīcippaṭipadaṁ paṭipanno hoti?
Yassa kassaci, bhikkhave, bhikkhuno abhijjhālussa abhijjhā pahīnā hoti, byāpannacittassa byāpādo pahīno hoti, kodhanassa kodho pahīno hoti, upanāhissa upanāho pahīno hoti, makkhissa makkho pahīno hoti, paḷāsissa paḷāso pahīno hoti, issukissa issā pahīnā hoti, maccharissa macchariyaṁ pahīnaṁ hoti, saṭhassa sāṭheyyaṁ pahīnaṁ hoti, māyāvissa māyā pahīnā hoti, pāpicchassa pāpikā icchā pahīnā hoti, micchādiṭṭhikassa micchādiṭṭhi pahīnā hoti— imesaṁ kho ahaṁ, bhikkhave, samaṇamalānaṁ samaṇadosānaṁ samaṇakasaṭānaṁ āpāyikānaṁ ṭhānānaṁ duggativedaniyānaṁ pahānā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi.
So sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassati (…). Tassa sabbehi imehi pāpakehi akusalehi dhammehi visuddhamattānaṁ samanupassato (…) pāmojjaṁ jāyati, pamuditassa pīti jāyati, pītimanassa kāyo passambhati, passaddhakāyo sukhaṁ vedeti, sukhino cittaṁ samādhiyati.
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.
Karuṇāsahagatena cetasā …pe…
muditāsahagatena cetasā …pe…
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati.
Seyyathāpi, bhikkhave, pokkharaṇī acchodakā sātodakā sītodakā setakā supatitthā ramaṇīyā. Puratthimāya cepi disāya puriso āgaccheyya ghammābhitatto ghammapareto kilanto tasito pipāsito. So taṁ pokkharaṇiṁ āgamma vineyya udakapipāsaṁ vineyya ghammapariḷāhaṁ …pe… pacchimāya cepi disāya puriso āgaccheyya …pe… uttarāya cepi disāya puriso āgaccheyya …pe… dakkhiṇāya cepi disāya puriso āgaccheyya. Yato kuto cepi naṁ puriso āgaccheyya ghammābhitatto ghammapareto, kilanto tasito pipāsito. So taṁ pokkharaṇiṁ āgamma vineyya udakapipāsaṁ, vineyya ghammapariḷāhaṁ.
Evameva kho, bhikkhave, khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma, evaṁ mettaṁ karuṇaṁ muditaṁ upekkhaṁ bhāvetvā labhati ajjhattaṁ vūpasamaṁ. Ajjhattaṁ vūpasamā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi. Brāhmaṇakulā cepi …pe… vessakulā cepi …pe… suddakulā cepi …pe… yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca tathāgatappaveditaṁ dhammavinayaṁ āgamma, evaṁ mettaṁ karuṇaṁ muditaṁ upekkhaṁ bhāvetvā labhati ajjhattaṁ vūpasamaṁ. Ajjhattaṁ vūpasamā ‘samaṇasāmīcippaṭipadaṁ paṭipanno’ti vadāmi.
Khattiyakulā cepi agārasmā anagāriyaṁ pabbajito hoti. So ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Āsavānaṁ khayā samaṇo hoti. Brāhmaṇakulā cepi …pe… vessakulā cepi … suddakulā cepi … yasmā kasmā cepi kulā agārasmā anagāriyaṁ pabbajito hoti, so ca āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Āsavānaṁ khayā samaṇo hotī”ti.
Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.