Majjhima Nikaya - Maha-Assapura Sutta

MN 39
Maha-Assapura Sutta
The Greater Discourse at Assapura
Translated from the Pali by
Thanissaro BhikkhuPTS: M i 271



Source: Transcribed from a file provided by the translator.



Copyright © 2005 Thanissaro Bhikkhu.
Access to Insight edition © 2008
For free distribution. This work may be republished, reformatted,
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I have heard that on one occasion the Blessed One was staying among the Angas.
Now, the Angas have a town named Assapura. There the Blessed One addressed the
monks, "Monks!"
"Yes, lord," the monks responded.
The Blessed One said, "'Contemplative, contemplatives': That is how people
perceive you. And when asked, 'What are you?' you claim that 'We are
contemplatives.' So, with this being your designation and this your claim, this
is how you should train yourselves: 'We will undertake & practice those
qualities that make one a contemplative, that make one a brahman, so that our
designation will be true and our claim accurate; so that the services of those
whose robes, alms-food, lodging, and medicinal requisites we use will bring them
great fruit & great reward; and so that our going forth will not be barren, but
fruitful & fertile.'1
Conscience & concern
"And what, monks, are the qualities that make one a contemplative, that make one
a brahman? 'We will be endowed with conscience & concern (for the consequences
of wrong-doing)': That's how you should train yourselves. Now the thought may
occur to you, 'We are endowed with conscience & concern. That much is enough,
that much means we're done, so that the goal of our contemplative state has been
reached. There's nothing further to be done,' and you may rest content with just
that. So I tell you, monks. I exhort you, monks. Don't let those of you who seek
the contemplative state fall away from the goal of the contemplative state when
there is more to be done.
Purity of conduct
"And what more is to be done? 'Our bodily conduct will be pure, clear & open,
unbroken & restrained. We will not exalt ourselves nor disparage others on
account of that pure bodily conduct': That's how you should train yourselves.
Now the thought may occur to you, 'We are endowed with conscience & concern. Our
bodily conduct is pure. That much is enough, that much means we're done, so that
the goal of our contemplative state has been reached. There's nothing further to
be done,' and you may rest content with just that. So I tell you, monks. I
exhort you, monks. Don't let those of you who seek the contemplative state fall
away from the goal of the contemplative state when there is more to be done.
"And what more is to be done? 'Our verbal conduct... our mental conduct will be
pure, clear & open, unbroken & restrained. We will not exalt ourselves nor
disparage others on account of that pure verbal... mental conduct': That's how
you should train yourselves. Now the thought may occur to you, 'We are endowed
with conscience & concern. Our bodily conduct is pure. Our verbal conduct... our
mental conduct is pure. That much is enough, that much means we're done, so that
the goal of our contemplative state has been reached. There's nothing further to
be done,' and you may rest content with just that. So I tell you, monks. I
exhort you, monks. Don't let those of you who seek the contemplative state fall
away from the goal of the contemplative state when there is more to be done.
"And what more is to be done? 'Our livelihood will be pure, clear & open,
unbroken & restrained. We will not exalt ourselves nor disparage others on
account of that pure livelihood': That's how you should train yourselves. Now
the thought may occur to you, 'We are endowed with conscience & concern. Our
bodily conduct is pure. Our verbal conduct... our mental conduct is pure. Our
livelihood is pure. That much is enough, that much means we're done, so that the
goal of our contemplative state has been reached. There's nothing further to be
done,' and you may rest content with just that. So I tell you, monks. I exhort
you, monks. Don't let those of you who seek the contemplative state fall away
from the goal of the contemplative state when there is more to be done.
Restraint of the senses
"And what more is to be done? 'We will guard the doors to our sense faculties.
On seeing a form with the eye, we will not grasp at any theme or variations by
which — if we were to dwell without restraint over the faculty of the eye —
evil, unskillful qualities such as greed or distress might assail us. We will
practice for its restraint. We will protect the faculty of the eye. We will
achieve restraint with regard to the faculty of the eye. On hearing a sound with
the ear... On smelling an aroma with the nose... On tasting a flavor with the
tongue... On feeling a tactile sensation with the body... On cognizing an idea
with the intellect, we will not grasp at any theme or variations by which — if
we were to dwell without restraint over the faculty of the intellect — evil,
unskillful qualities such as greed or distress might assail us. We will practice
for its restraint. We will protect the faculty of the intellect. We will achieve
restraint with regard to the faculty of the intellect': That's how you should
train yourselves. Now the thought may occur to you, 'We are endowed with
conscience & concern. Our bodily conduct is pure. Our verbal conduct... our
mental conduct is pure. Our livelihood is pure. We guard the doors to our sense
faculties. That much is enough, that much means we're done, so that the goal of
our contemplative state has been reached. There's nothing further to be done,'
and you may rest content with just that. So I tell you, monks. I exhort you,
monks. Don't let those of you who seek the contemplative state fall away from
the goal of the contemplative state when there is more to be done.
Moderation in eating
"And what more is to be done? 'We will have a sense of moderation in eating.
Considering it appropriately, we will take food not playfully, nor for
intoxication, nor for putting on bulk, nor for beautification, but simply for
the survival & continuance of this body, for ending its afflictions, for the
support of the holy life, thinking, "I will destroy old feelings [of hunger] &
not create new feelings [from overeating]. Thus I will maintain myself, be
blameless, & live in comfort"': That's how you should train yourselves. Now the
thought may occur to you, 'We are endowed with conscience & concern. Our bodily
conduct is pure. Our verbal conduct... our mental conduct is pure. Our
livelihood is pure. We guard the doors to our sense faculties. We have a sense
of moderation in eating. That much is enough, that much means we're done, so
that the goal of our contemplative state has been reached. There's nothing
further to be done,' and you may rest content with just that. So I tell you,
monks. I exhort you, monks. Don't let those of you who seek the contemplative
state fall away from the goal of the contemplative state when there is more to
be done.
Wakefulness
"And what more is to be done? 'We will be devoted to wakefulness. During the
day, sitting & pacing back & forth, we will cleanse the mind of any qualities
that would hold it in check. During the first watch of the night,2 sitting &
pacing back & forth, we will cleanse the mind of any qualities that would hold
it in check. During the second watch of the night3 reclining on his right side,
we will take up the lion's posture, one foot placed on top of the other,
mindful, alert, with the mind set on getting up [either as soon as we awaken or
at a particular time]. During the last watch of the night,4 sitting & pacing
back & forth, we will cleanse the mind of any qualities that would hold it in
check': That's how you should train yourselves. Now the thought may occur to
you, 'We are endowed with conscience & concern. Our bodily conduct is pure. Our
verbal conduct... our mental conduct is pure. Our livelihood is pure. We guard
the doors to our sense faculties. We have a sense of moderation in eating. We
are devoted to wakefulness. That much is enough, that much means we're done, so
that the goal of our contemplative state has been reached. There's nothing
further to be done,' and you may rest content with just that. So I tell you,
monks. I exhort you, monks. Don't let those of you who seek the contemplative
state fall away from the goal of the contemplative state when there is more to
be done.
Mindfulness & alertness
"And what more is to be done? We will be possessed of mindfulness & alertness.
When going forward and returning, we will act with alertness. When looking
toward and looking away... when bending and extending our limbs... when carrying
our outer cloak, upper robe, & bowl... when eating, drinking, chewing, &
tasting... when urinating & defecating... when walking, standing, sitting,
falling asleep, waking up, talking, & remaining silent, we will act with
alertness': That's how you should train yourselves. Now the thought may occur to
you, 'We are endowed with conscience & concern. Our bodily conduct is pure. Our
verbal conduct... our mental conduct is pure. Our livelihood is pure. We guard
the doors to our sense faculties. We have a sense of moderation in eating. We
are devoted to wakefulness. We are possessed of mindfulness & alertness. That
much is enough, that much means we're done, so that the goal of our
contemplative state has been reached. There's nothing further to be done,' and
you may rest content with just that. So I tell you, monks. I exhort you, monks.
Don't let those of you who seek the contemplative state fall away from the goal
of the contemplative state when there is more to be done.
Abandoning the hindrances
"And what more is to be done? There is the case where a monk seeks out a
secluded dwelling: a forest, the shade of a tree, a mountain, a glen, a hillside
cave, a charnel ground, a jungle grove, the open air, a heap of straw. After his
meal, returning from his alms round, he sits down, crosses his legs, holds his
body erect, and brings mindfulness to the fore.
"Abandoning covetousness with regard to the world, he dwells with an awareness
devoid of covetousness. He cleanses his mind of covetousness. Abandoning ill
will and anger, he dwells with an awareness devoid of ill will, sympathetic with
the welfare of all living beings. He cleanses his mind of ill will and anger.
Abandoning sloth and drowsiness, he dwells with an awareness devoid of sloth and
drowsiness, mindful, alert, percipient of light. He cleanses his mind of sloth
and drowsiness. Abandoning restlessness and anxiety, he dwells undisturbed, his
mind inwardly stilled. He cleanses his mind of restlessness and anxiety.
Abandoning uncertainty, he dwells having crossed over uncertainty, with no
perplexity with regard to skillful mental qualities. He cleanses his mind of
uncertainty.
"Suppose that a man, taking a loan, invests it in his business affairs. His
business affairs succeed. He repays his old debts and has extra left over for
maintaining his wife. The thought would occur to him, 'Before, taking a loan, I
invested it in my business affairs. Now my business affairs have succeeded. I
have repaid my old debts and have extra left over for maintaining my wife.'
Because of that he would gain joy & experience happiness.
"Now suppose that a man falls sick — in pain & seriously ill. He does not enjoy
his meals and has no measure of strength in his body. At a later time he is
released from that sickness. He enjoys his meals and has a measure of strength
in his body. The thought would occur to him, 'Before, I was sick....Now I am
released from that sickness. I enjoy my meals and have a measure of strength in
my body.' Because of that he would gain joy & experience happiness.
"Now suppose that a man is bound in prison. At a later time he is released from
that bondage, safe & sound, with no loss of property. The thought would occur to
him, 'Before, I was bound in prison. Now I am released from that bondage, safe &
sound, with no loss of my property.' Because of that he would gain joy &
experience happiness.
"Now suppose that a man, subject to others, not subject to himself, unable to go
where he likes. At a later time he is released from that slavery, subject to
himself, not subject to others, freed, able to go where he likes. The thought
would occur to him, 'Before, I was a slave....Now I am released from that
slavery, subject to myself, not subject to others, freed, able to go where I
like.' Because of that he would gain joy & experience happiness.
"Now suppose that a man, carrying money & goods, is traveling by a road through
desolate country. At a later time he emerges from that desolate country, safe &
sound, with no loss of property. The thought would occur to him, 'Before,
carrying money & goods, I was traveling by a road through desolate country. Now
I have emerged from that desolate country, safe & sound, with no loss of my
property.' Because of that he would gain joy & experience happiness.
In the same way, when these five hindrances are not abandoned in himself, the
monk regards it as a debt, a sickness, a prison, slavery, a road through
desolate country. But when these five hindrances are abandoned in himself, he
regards it as unindebtedness, good health, release from prison, freedom, a place
of security. Seeing that they have been abandoned within him, he becomes glad.
Glad, he becomes enraptured. Enraptured, his body grows tranquil. His body
tranquil, he is sensitive to pleasure. Feeling pleasure, his mind becomes
concentrated.
The four jhanas
"Quite withdrawn from sensuality, withdrawn from unskillful mental qualities, he
enters and remains in the first jhana: rapture and pleasure born from
withdrawal, accompanied by directed thought and evaluation. He permeates and
pervades, suffuses and fills this very body with the rapture and pleasure born
from withdrawal. Just as if a skilled bathman or bathman's apprentice would pour
bath powder into a brass basin and knead it together, sprinkling it again and
again with water, so that his ball of bath powder — saturated, moisture-laden,
permeated within and without — would nevertheless not drip; even so, the monk
permeates... this very body with the rapture and pleasure born of withdrawal.
There's nothing of his entire body unpervaded by rapture and pleasure born from
withdrawal.
"Furthermore, with the stilling of directed thoughts & evaluations, he enters
and remains in the second jhana: rapture and pleasure born of composure,
unification of awareness free from directed thought and evaluation — internal
assurance. He permeates and pervades, suffuses and fills this very body with the
rapture and pleasure born of composure. Just like a lake with spring-water
welling up from within, having no inflow from the east, west, north, or south,
and with the skies supplying abundant showers time and again, so that the cool
fount of water welling up from within the lake would permeate and pervade,
suffuse and fill it with cool waters, there being no part of the lake unpervaded
by the cool waters; even so, the monk permeates... this very body with the
rapture and pleasure born of composure. There's nothing of his entire body
unpervaded by rapture and pleasure born of composure.
"And furthermore, with the fading of rapture, he remains in equanimity, is
mindful & alert, and senses pleasure with the body. He enters & remains in the
third jhana, of which the Noble Ones declare, 'Equanimous & mindful, he has a
pleasurable abiding.' He permeates and pervades, suffuses and fills this very
body with the pleasure divested of rapture. Just as in a lotus pond, some of the
lotuses, born and growing in the water, stay immersed in the water and flourish
without standing up out of the water, so that they are permeated and pervaded,
suffused and filled with cool water from their roots to their tips, and nothing
of those lotuses would be unpervaded with cool water; even so, the monk
permeates... this very body with the pleasure divested of rapture. There's
nothing of his entire body unpervaded with pleasure divested of rapture.
"And furthermore, with the abandoning of pleasure and stress — as with the
earlier disappearance of elation and distress — he enters and remains in the
fourth jhana: purity of equanimity and mindfulness, neither-pleasure nor stress.
He sits, permeating the body with a pure, bright awareness. Just as if a man
were sitting covered from head to foot with a white cloth so that there would be
no part of his body to which the white cloth did not extend; even so, the monk
sits, permeating the body with a pure, bright awareness. There's nothing of his
entire body unpervaded by pure, bright awareness.
The three knowledges
"With his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, he directs
and inclines it to knowledge of the recollection of past lives.5 He recollects
his manifold past lives, i.e., one birth, two births, three births, four, five,
ten, twenty, thirty, forty, fifty, one hundred, one thousand, one hundred
thousand, many aeons of cosmic contraction, many aeons of cosmic expansion, many
aeons of cosmic contraction and expansion, [recollecting], 'There I had such a
name, belonged to such a clan, had such an appearance. Such was my food, such my
experience of pleasure and pain, such the end of my life. Passing away from that
state, I re-arose there. There too I had such a name, belonged to such a clan,
had such an appearance. Such was my food, such my experience of pleasure and
pain, such the end of my life. Passing away from that state, I re-arose here.'
Thus he recollects his manifold past lives in their modes and details. Just as
if a man were to go from his home village to another village, and then from that
village to yet another village, and then from that village back to his home
village. The thought would occur to him, 'I went from my home village to that
village over there. There I stood in such a way, sat in such a way, talked in
such a way, and remained silent in such a way. From that village I went to that
village over there, and there I stood in such a way, sat in such a way, talked
in such a way, and remained silent in such a way. From that village I came back
home.' In the same way — with his mind thus concentrated, purified, and bright,
unblemished, free from defects, pliant, malleable, steady, and attained to
imperturbability — the monk directs and inclines it to knowledge of the
recollection of past lives. He recollects his manifold past lives... in their
modes and details.
"With his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, he directs
and inclines it to knowledge of the passing away and re-appearance of beings. He
sees — by means of the divine eye, purified and surpassing the human — beings
passing away and re-appearing, and he discerns how they are inferior and
superior, beautiful and ugly, fortunate and unfortunate in accordance with their
kamma: 'These beings — who were endowed with bad conduct of body, speech, and
mind, who reviled the noble ones, held wrong views and undertook actions under
the influence of wrong views — with the break-up of the body, after death, have
re-appeared in the plane of deprivation, the bad destination, the lower realms,
in hell. But these beings — who were endowed with good conduct of body, speech,
and mind, who did not revile the noble ones, who held right views and undertook
actions under the influence of right views — with the break-up of the body,
after death, have re-appeared in the good destinations, in the heavenly world.'
Thus — by means of the divine eye, purified and surpassing the human — he sees
beings passing away and re-appearing, and he discerns how they are inferior and
superior, beautiful and ugly, fortunate and unfortunate in accordance with their
kamma. Just as if there were a tall building in the central square [of a town],
and a man with good eyesight standing on top of it were to see people entering a
house, leaving it, walking along the street, and sitting in the central square.
The thought would occur to him, 'These people are entering a house, leaving it,
walking along the streets, and sitting in the central square.' In the same way —
with his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability — the monk
directs and inclines it to knowledge of the passing away and re-appearance of
beings. He sees — by means of the divine eye, purified and surpassing the human
— beings passing away and re-appearing, and he discerns how they are inferior
and superior, beautiful and ugly, fortunate and unfortunate in accordance with
their kamma...
"With his mind thus concentrated, purified, and bright, unblemished, free from
defects, pliant, malleable, steady, and attained to imperturbability, the monk
directs and inclines it to the knowledge of the ending of the mental
fermentations. He discerns, as it has come to be, that 'This is stress... This
is the origination of stress... This is the cessation of stress... This is the
way leading to the cessation of stress... These are mental fermentations... This
is the origination of fermentations... This is the cessation of fermentations...
This is the way leading to the cessation of fermentations.' His heart, thus
knowing, thus seeing, is released from the fermentation of sensuality, the
fermentation of becoming, the fermentation of ignorance. With release, there is
the knowledge, 'Released.' He discerns that 'Birth is ended, the holy life
fulfilled, the task done. There's nothing further for this world.' Just as if
there were a pool of water in a mountain glen — clear, limpid, and unsullied —
where a man with good eyesight standing on the bank could see shells, gravel,
and pebbles, and also shoals of fish swimming about and resting, and it would
occur to him, 'This pool of water is clear, limpid, and unsullied. Here are
these shells, gravel, and pebbles, and also these shoals of fish swimming about
and resting.' In the same way — with his mind thus concentrated, purified, and
bright, unblemished, free from defects, pliant, malleable, steady, and attained
to imperturbability — the monk directs and inclines it to the knowledge of the
ending of the mental fermentations. He discerns, as it has come to be, that
'This is stress... This is the origination of stress... This is the cessation of
stress... This is the way leading to the cessation of stress... These are mental
fermentations... This is the origination of fermentations... This is the
cessation of fermentations... This is the way leading to the cessation of
fermentations.' His heart, thus knowing, thus seeing, is released from the
fermentation of sensuality, the fermentation of becoming, the fermentation of
ignorance. With release, there is the knowledge, 'Released.' He discerns that
'Birth is ended, the holy life fulfilled, the task done. There's nothing further
for this world.'
"This, monks, is called a monk who is a contemplative, a brahman, washed, a
master, learned, noble, an arahant.6
"And how is a monk a contemplative?7 His evil, unskillful qualities that are
defiled, that lead to further becoming, create trouble, ripen in stress, and
lead to future birth, aging, & death have been calmed.8 This is how a monk is a
contemplative.
"And how is a monk a brahman? His evil, unskillful qualities that are defiled,
that lead to further becoming, create trouble, ripen in stress, and lead to
future birth, aging, & death have been expelled.9 This is how a monk is a
brahman.
"And how is a monk washed? His evil, unskillful qualities that are defiled, that
lead to further becoming, create trouble, ripen in stress, and lead to future
birth, aging, & death have been washed away. This is how a monk is washed.
"And how is a monk a master? His evil, unskillful qualities that are defiled,
that lead to further becoming, create trouble, ripen in stress, and lead to
future birth, aging, & death have been mastered. This is how a monk is a master.
"And how is a monk learned?10 His evil, unskillful qualities that are defiled,
that lead to further becoming, create trouble, ripen in stress, and lead to
future birth, aging, & death have streamed away.11 This is how a monk is
learned.
"And how is a monk noble?12 His evil, unskillful qualities that are defiled,
that lead to further becoming, create trouble, ripen in stress, and lead to
future birth, aging, & death have gone far away.13 This is how a monk is noble.
"And how is a monk an arahant? His evil, unskillful qualities that are defiled,
that lead to further becoming, create trouble, ripen in stress, and lead to
future birth, aging, & death have gone far away.14 This is how a monk is an
arahant."
That is what the Blessed One said. Gratified, the monks delighted in the Blessed
One's words.



Notes
1. Given the widespread misperception that arahantship is a selfish goal, it's
important to take note of this statement — that part of the motivation to become
an arahant is how it will benefit other people.
2. First watch: Dusk to 10 p.m.
3. Second watch: 10 p.m. to 2 a.m.
4. Third watch: 2 a.m. to dawn.
5. Lit.: "previous homes".
6. The following passages are all based on word play in the Pali.
7. Samana.
8. Samita.
9. Bahita.
10. Sotthiya.
11. Nissuta.
12. Ariya.
13, 14 Araka.
See also: DN 2; Dhp XXVI.