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. But when asked 'Who are you?' you reply 'We are ascetics.'

For you, bhikkhus, being recognized and acknowledging yourselves in this way, it should be understood that 'We will undertake and practice those things that lead to being an ascetic and a Brahmin, so that our recognition and acknowledgment will be true and factual. And for us, consuming the requisites such as robes, alms food, lodgings, and medical supplies, this conduct will bring great benefit and great merit, and our going forth will not be in vain but fruitful and successful.' Thus, bhikkhus, you should train.

And what, bhikkhus, are the dhammas that lead to being an ascetic and a Brahmin? 'We will be endowed with shame and moral dread.' This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think, 'We are endowed with shame and moral dread; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,' and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: 'Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.'

And bhikkhus, what more is there to be done? 'Our bodily conduct will be pure, open, clear, and restrained. And by being endowed with such pure bodily conduct, we shall neither reproach ourselves nor others.' This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think, 'We are endowed with shame and moral dread, our bodily conduct is pure; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,' and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: 'Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.'

And bhikkhus, what more is there to be done? 'Our verbal conduct will be pure, open, clear, and restrained. And by being endowed with such pure verbal conduct, we shall neither reproach ourselves nor others.' This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think, 'We are endowed with shame and moral dread, our bodily conduct and verbal conduct are pure; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,' and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: 'Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.'

And bhikkhus, what more is there to be done? 'Our mental conduct will be pure, open, clear, and restrained. And by being endowed with such pure mental conduct, we shall neither reproach ourselves nor others.' This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think, 'We are endowed with shame and moral dread, our bodily conduct, verbal conduct, and mental conduct are pure; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,' and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: 'Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.'

And bhikkhus, what more is there to be done? 'Our livelihood will be pure, open, clear, and restrained. And by being endowed with such pure livelihood, we shall neither reproach ourselves nor others.' This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think, 'We are endowed with shame and moral dread, our bodily conduct, verbal conduct, mental conduct, and livelihood are pure; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,' and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: 'Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.'

And bhikkhus, what more is there to be done? 'We will guard the doors of our sense faculties. Upon seeing a form with the eye, we will not grasp at its signs or features. Since if we left the eye faculty unguarded, unwholesome states of covetousness and grief might invade us, we will practice its restraint, guard the eye faculty, achieve restraint over the eye faculty. Upon hearing a sound with the ear ... upon smelling an odor with the nose ... upon tasting a flavor with the tongue ... upon touching a tangible with the body ... upon cognizing a mental phenomenon with the mind, we will not grasp at its signs or features. Since if we left the mind faculty unguarded, unwholesome states of covetousness and grief might invade us, we will practice its restraint, guard the mind faculty, achieve restraint over the mind faculty.' This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think, 'We are endowed with shame and moral dread, our bodily conduct, verbal conduct, mental conduct, livelihood are pure, and we guard the doors of our sense faculties; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,' and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: 'Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.'

And bhikkhus, what more is there to be done? 'We will be moderate in eating, reflecting wisely on the food we consume, not for fun, not for pleasure, not for fattening, not for beautification, but only for the maintenance and nourishment of this body, for keeping it healthy, for helping with the spiritual life, thinking thus: 'I will terminate old feelings without arousing new feelings and I will be healthy and blameless and live in comfort.' This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think, 'We are endowed with shame and moral dread, our bodily conduct, verbal conduct, mental conduct, livelihood are pure, we guard the doors of our sense faculties, we are moderate in eating; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,' and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: 'Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.'

And bhikkhus, what more is there to be done? 'We will be devoted to wakefulness. During the day, we will practice walking back and forth and sitting, purifying our minds from obstructive states. During the first watch of the night [dusk to 10 PM], we will practice walking back and forth and sitting, purifying our minds from obstructive states. During the middle watch of the night [10 PM to 2 AM], we will lie down on the right side in the posture of a lion, stacking one foot over the other, maintaining mindfulness and alertness, keeping in mind the intention to awaken. In the last watch of the night [2 AM to dawn], upon rising, we will practice walking back and forth and sitting, purifying our minds from obstructive states.' This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think: 'We are endowed with shame and moral dread, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we guard the doors of our sense faculties, we are moderate in eating, devoted to wakefulness; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,' and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: 'Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.'

And bhikkhus, what more is there to be done? 'We will be equipped with mindfulness and full awareness. When going forward and returning, we will act with full awareness. When looking ahead and looking away, we will act with full awareness. When flexing and extending our limbs, we will act with full awareness. In wearing our robes and carrying our outer robe and bowl, we will act with full awareness. When eating, drinking, consuming food, and tasting, we will act with full awareness. In defecating and urinating, we will act with full awareness. When walking, standing, sitting, falling asleep, waking up, speaking, and keeping silent, we will act with full awareness.' This is how, bhikkhus, you should train. However, bhikkhus, it might be that you think: 'We are endowed with shame and moral dread, our bodily conduct is pure, our verbal conduct is pure, our mental conduct is pure, our livelihood is pure, we guard the doors of our sense faculties, we are moderate in eating, devoted to wakefulness, equipped with mindfulness and full awareness; this is enough, what we have done is enough, our purpose for going forth is achieved, there is nothing more to be done,' and you might be satisfied with that much. I inform you, bhikkhus, I declare to you, bhikkhus: 'Do not let the goal for which ascetics are rightfully ascetics pass you by, while there is still more to be done.'

And bhikkhus, what more is there to be done? Here, bhikkhus, a bhikkhu dwells in a secluded lodging — in the forest, at the root of a tree, on a mountain, in a ravine, in a mountain cave, in a charnel ground, in the forest thicket, in the open air, on a heap of straw.

After the meal, having returned from alms-round, a bhikkhu sits down, crosses his legs, sets his body erect, and establishes mindfulness in front of him. He lives with a mind free from longing towards the world, purifying his mind from longing; he lives with a mind free from ill-will and hatred, feeling compassion for all living beings, purifying his mind from ill-will and hatred; he lives free from dullness and drowsiness, perceiving light, mindful and fully aware, purifying his mind from dullness and drowsiness; he lives free from restlessness and worry, with an inwardly peaceful mind, purifying his mind from restlessness and worry; he lives free from doubt, having crossed over doubt, without doubting about wholesome states, purifying his mind from doubt.

Just as a person, bhikkhus, might take a loan to invest in a business. And that business succeeds. He would then repay his old debts and still have some profit left over for his family. He would think: 'Before, I took a loan to invest in a business, and that business succeeded. I have repaid my old debts and still have some profit left over for supporting my family.' He would then be glad and full of joy.

Just as a person, bhikkhus, who was sick, in pain, and seriously ill, and his food did not nourish him, and his body had no strength. Then later on he recovers from that illness, his food nourishes him, and he regains strength in his body. He would think: 'Before, I was sick, in pain, and seriously ill, my food did not nourish me, and my body had no strength. Now, I have recovered from that illness, my food nourishes me, and I have regained strength in my body.' He would then be glad and full of joy.

Just as a person, bhikkhus, who was imprisoned. Then later on he is released from prison, safe and secure, without any loss of his belongings. He would think: 'Before, I was imprisoned, now I have been released from prison, safe and secure, without any loss of my belongings.' He would then be glad and full of joy.

Just as a person, bhikkhus, who was a slave, not free, dependent on others, unable to go where he wants. Then later on he is freed from slavery, becomes independent, not dependent on others, free to go where he wants. He would think: 'Before, I was a slave, not free, dependent on others, unable to go where I want. Now, I am freed from slavery, independent, not dependent on others, free to go where I want.' He would then be glad and full of joy.

Just as a person, bhikkhus, with wealth and possessions would travel through a dangerous path. Then later on he gets through that dangerous path safely, securely, without any loss of his belongings. He would think: 'Before, with wealth and possessions, I traveled through a dangerous path. Now, I have gotten through that dangerous path safely, securely, without any loss of my belongings.' He would then be glad and full of joy.

In the same way, bhikkhus, a bhikkhu sees these five hindrances in himself as if they were a debt, a disease, a prison, slavery, a dangerous path. And when these five hindrances are abandoned, he sees himself as free from debt, healthy, released from prison, free from slavery, in a place of safety.

Having abandoned these five hindrances, impediments to the mind that weaken wisdom, secluded from sensual pleasures, secluded from unwholesome mental qualities, he enters and dwells in the first jhāna, which is accompanied by reflection and examination, born from seclusion, and is filled with joyful pleasure. He suffuses, pervades, fills, and permeates his entire body with joyful pleasure born of seclusion, so that there is no part of his body not suffused by the joyful pleasure born of seclusion. Just as a skilled bath man or his apprentice might knead water into bath powder so that the ball of bath powder is soaked and pervaded with moisture inside and out, yet does not drip.

In the same way, bhikkhus, a bhikkhu suffuses, pervades, fills, and permeates his entire body with joyful pleasure born of seclusion, so that there is no part of his body not suffused by the joyful pleasure born of seclusion.

Further, bhikkhus, with the settling of reflection and examination, a bhikkhu enters and dwells in the second jhāna, which is characterized by internal tranquility and unification of mind, is without reflection and examination, born from collectedness, and is filled with joyful pleasure. He suffuses, pervades, fills, and permeates his entire body with joyful pleasure born of collectedness, so that there is no part of his body not suffused by joyful pleasure born of collectedness. Just as in a lake with spring water welling up from below, it would fill and overflow with cool water, so that there is no part of the lake not suffused by cool water.

In the same way, bhikkhus, a bhikkhu suffuses, pervades, fills, and permeates his entire body with the joyful pleasure born of collectedness, so that there is no part of his body not suffused by joyful pleasure born of collectedness.

Further, bhikkhus, with the fading away of joyful pleasure, a bhikkhu dwells in a state of equanimity, mindful and fully aware, experiencing ease with the body. He enters and dwells in the third jhāna, which the noble ones describe as, 'one who dwells equanimous, mindful, and at ease.' He permeates, pervades, fills, and suffuses this very body with ease devoid of delight, so that there is no part of his entire body that is not suffused with ease devoid of delight. Just as, bhikkhus, in a pond of blue, red, or white lotuses, some lotuses born in the water, grown in the water, and standing with their stalks immersed in the water, would be thoroughly permeated, pervaded, filled, and suffused from their tips to their roots with cool water, so that there is no part of the entire lotus that is not suffused with cool water.

In the same way, bhikkhus, a bhikkhu permeates, pervades, fills, and suffuses his entire body with ease devoid of delight, so that there is no part of his body that is not suffused with ease devoid of delight.

Further, bhikkhus, with the abandoning of ease and discontentment, and with the settling down of joy and sorrow, a bhikkhu enters and dwells in the fourth jhāna, which is characterized by purification of mindfulness through equanimity, experiencing neither-painful-nor-pleasant sensation. He permeates, pervades, fills, and suffuses this very body with a pure, clear mind, so that there is no part of his entire body that is not suffused with a pure, clear mind. Just as, bhikkhus, a person covered from head to toe with a white cloth would have no part of his entire body uncovered by the white cloth.

In the same way, bhikkhus, a bhikkhu sits pervading this very body with a pure mind, so purified and clarified, that there is no part of his whole body not pervaded by the pure mind.

Thus with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakable, he directs the mind towards the knowledge of the recollection of past lives. He recollects his manifold past lives, that is, one birth, two births ... thus with their aspects and particulars, he recollects his manifold past lives. Just as a man might go from his own village to another village, and then from that village to yet another village, and then from that village return to his own village. He remembers, 'I went from my own village to that village, there I stood in such a way, sat in such a way, spoke in such a way, and remained silent in such a way; from that village I went to yet another village ... and from that village I have returned to my own.'

In the same way, bhikkhus, a bhikkhu recollects his manifold past lives, with their aspects and particulars.

Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, malleable, flexible, suitable for use, and unshakable, he directs the mind towards the knowledge of the passing away and reappearing of beings. With the divine eye, purified and surpassing human vision, he sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and he understands beings according to their actions. Just as if there were two houses with doors, and a man with good eyesight standing between them could see people coming into and going out of the houses, walking around and roaming inside.

In the same way, bhikkhus, a bhikkhu with the divine eye, purified and surpassing human vision, sees beings passing away and reappearing, inferior and superior, beautiful and ugly, fortunate and unfortunate, and understands beings according to their actions.

Thus, with the mind collected, purified, clarified, blemish-free, free from impurities, flexible, suitable for use, stable, and unshakable, he directs the mind towards the knowledge of the ending of the taints. He understands as it actually is, 'This is suffering,' he understands as it actually is, 'This is the origin of suffering,' he understands as it actually is, 'This is the ending of suffering,' he understands as it actually is, 'This is the way of practice leading to the ending of suffering.' He understands as it actually is, 'These are the taints,' he understands as it actually is, 'This is the origin of the taints,' he understands as it actually is, 'This is the cessation of the taints,' he understands as it actually is, 'This is the way of practice leading to the cessation of the taints.' Knowing and seeing thus, his mind is liberated from the taint of sensual desire, the taint of being, and the taint of ignorance. In liberation, there arises the knowledge: 'It is liberated.' He understands: 'Birth is ended, the spiritual life has been lived, what was to be done has been done, there is no more coming to any state of being.'

Just as, bhikkhus, in a mountain lake that is deep, clear and undisturbed, a person with good eyesight standing on the shore can see shells, gravel, pebbles, and also fish swimming about or resting, and it would occur to him, 'This mountain lake is deep, clear, and undisturbed. Here are these shells, gravel, pebbles, and also these fish swimming about or resting.'

In the same way, bhikkhus, a bhikkhu understands as it actually is, 'This is suffering, this is the origin of suffering, this is the ending of suffering, and this is the way of practice leading to the ending of suffering. These are the taints, this is the origin of the taints, this is the cessation of the taints, and this is the way of practice leading to the cessation of the taints.' Understanding thus, he realizes, 'there is no more coming to any state of being.'

This, bhikkhus, is called a bhikkhu who is thus a 'ascetic', a 'brahmin', a 'bathed one', a 'knower of the vedas', a 'well-learned one', a 'noble one', an 'arahant'.

And how, bhikkhus, does a bhikkhu become a 'ascetic'? When he has calmed down evil, unwholesome states that are defiling, leading to rebirth, associated with sorrow, resulting in suffering, and leading to old age, sickness, and death. This is how, bhikkhus, a bhikkhu becomes a 'ascetic'.

And how, bhikkhus, does a bhikkhu become a 'brahmin'? When he has expelled evil, unwholesome states that are defiling, leading to rebirth, associated with sorrow, resulting in suffering, and leading to old age, sickness, and death. This is how, bhikkhus, a bhikkhu becomes a 'brahmin'.

And how, bhikkhus, does a bhikkhu become a 'bathed one'? When he has bathed away evil, unwholesome states that are defiling, leading to rebirth, associated with sorrow, resulting in suffering, and leading to old age, sickness, and death. This is how, bhikkhus, a bhikkhu becomes a 'bathed one'.

And how, bhikkhus, does a bhikkhu become a 'knower of the vedas'? When he has understood evil, unwholesome states that are defiling, leading to rebirth, associated with sorrow, resulting in suffering, and leading to old age, sickness, and death. This is how, bhikkhus, a bhikkhu becomes a 'knower of the vedas'.

And how, bhikkhus, does a bhikkhu become a 'well-learned one'? When he has washed away evil, unwholesome states that are defiling, leading to rebirth, associated with sorrow, resulting in suffering, and leading to old age, sickness, and death. This is how, bhikkhus, a bhikkhu becomes a 'well-learned one'.

And how, bhikkhus, does a bhikkhu become a 'noble one'? When he is purified from evil, unwholesome states that are defiling, leading to rebirth, associated with sorrow, resulting in suffering, and leading to old age, sickness, and death. This is how, bhikkhus, a bhikkhu becomes a 'noble one'.

And how, bhikkhus, does a bhikkhu become an 'arahant'? When he is purified from evil, unwholesome states that are defiling, leading to rebirth, associated with sorrow, resulting in suffering, and leading to old age, sickness, and death. This is how, bhikkhus, a bhikkhu becomes an 'arahant'.

The Blessed One said this. The bhikkhus were satisfied and rejoiced in the Blessed One's words.