4👑☸ Cattāri Ariya-saccaṃ 四聖諦

4👑☸AN‍AN 4📇 → AN 4    🔝   

AN 4 has 28 vaggas, 783 suttas

 AN 4 – AN 4 All suttas 1-783
AN 4..1.. - AN 4 vagga 1 Bhaṇḍagāma: At Bhaṇḍa Village
AN 4..2.. - AN 4 vagga 2 Cara: Walking
AN 4..3.. - AN 4 vagga 3 Uruvela: At Uruvelā
AN 4..4.. - AN 4 vagga 4 Cakka: Situations
AN 4..5.. - AN 4 vagga 5 Rohitassa: With Rohitassa
AN 4..6.. - AN 4 vagga 6 Puññābhisanda: Overflowing Merit
AN 4..7.. - AN 4 vagga 7 Pattakamma: Deeds of Substance
AN 4..8.. - AN 4 vagga 8 Apaṇṇaka: Guaranteed
AN 4..9.. - AN 4 vagga 9 Macala: Confirmed
AN 4..10.. - AN 4 vagga 10 Asura: Demons
AN 4..11.. - AN 4 vagga 11 Valāhaka: Clouds
AN 4..12.. - AN 4 vagga 12 Kesi: With Kesi
AN 4..13.. - AN 4 vagga 13 Bhaya: Fears
AN 4..14.. - AN 4 vagga 14 Puggala: Persons
AN 4..15.. - AN 4 vagga 15 Ābhā: Brightness
AN 4..16.. - AN 4 vagga 16 Indriya: Faculties
AN 4..17.. - AN 4 vagga 17 Paṭipadā: Practice
AN 4..18.. - AN 4 vagga 18 Sañcetaniya: Intention
AN 4..19.. - AN 4 vagga 19 Brāhmaṇa: Brahmins
AN 4..20.. - AN 4 vagga 20 Mahā: The Great Chapter
AN 4..21.. - AN 4 vagga 21 Sappurisa: A Good Person
AN 4..22.. - AN 4 vagga 22 Parisā: Assembly
AN 4..23.. - AN 4 vagga 23 Duccarita: Bad Conduct
AN 4..24.. - AN 4 vagga 24 Kamma: Deeds
AN 4..25.. - AN 4 vagga 25 Āpattibhaya: Perils of Offenses
AN 4..26.. - AN 4 vagga 26 Abhiññā: Insight
AN 4..27.. - AN 4 vagga 27 Kammapatha: Ways of Performing Deeds
AN 4..28.. - AN 4 vagga 28 Rāgapeyyāla: Abbreviated Texts Beginning with Greed

detailed TOC

 AN 4 – AN 4 All suttas 1-783
AN 4..1.. - AN 4 vagga 1 Bhaṇḍagāma: At Bhaṇḍa Village
    AN 4.1 - AN 4.1 Anubuddha: Understood
    AN 4.2 - AN 4.2 Papatita: Fallen
    AN 4.3 - AN 4.3 Paṭhamakhata: Broken (1st)
    AN 4.4 - AN 4.4 Dutiyakhata: Broken (2nd)
    AN 4.5 - AN 4.5 Anusota: With the Stream
    AN 4.6 - AN 4.6 Appassuta: A Little Learning
    AN 4.7 - AN 4.7 Sobhana: Beautification
    AN 4.8 - AN 4.8 Vesārajja: Self-assured
    AN 4.9 - AN 4.9 Taṇhuppāda: The Arising of Craving
    AN 4.10 - AN 4.10 Yoga: Attachments
AN 4..2.. - AN 4 vagga 2 Cara: Walking
    AN 4.11 - AN 4.11 Cara: Walking
    AN 4.12 - AN 4.12 Sīla: Ethics
    AN 4.13 - AN 4.13 Padhāna: Effort
    AN 4.14 - AN 4.14 Saṃvara: Restraint
    AN 4.15 - AN 4.15 Paññatti: Regarded as Foremost
    AN 4.16 - AN 4.16 Sokhumma: Subtlety
    AN 4.17 - AN 4.17 Paṭhamaagati: Prejudice (1st)
    AN 4.18 - AN 4.18 Dutiyaagati: Prejudice (2nd)
    AN 4.19 - AN 4.19 Tatiyaagati: Prejudice (3rd)
    AN 4.20 - AN 4.20 Bhattuddesaka: A Meal-allocator
AN 4..3.. - AN 4 vagga 3 Uruvela: At Uruvelā
    AN 4.21 - AN 4.21 Paṭhamauruvela: At Uruvelā (1st)
    AN 4.22 - AN 4.22 Dutiyauruvela: At Uruvelā (2nd)
    AN 4.23 - AN 4.23 Loka: The World
    AN 4.24 - AN 4.24 Kāḷakārāma: At Kāḷaka’s Monastery
    AN 4.25 - AN 4.25 Brahmacariya: The Spiritual Life
    AN 4.26 - AN 4.26 Kuha: Deceivers
    AN 4.27 - AN 4.27 Santuṭṭhi: Contentment
    AN 4.28 - AN 4.28 Ariyavaṃsa: The Noble Traditions
    AN 4.29 - AN 4.29 Dhammapada: Basic Dharmas
    AN 4.30 - AN 4.30 Paribbājaka: Wanderers
AN 4..4.. - AN 4 vagga 4 Cakka: Situations
    AN 4.31 - AN 4.31 Cakka: Situations
    AN 4.32 - AN 4.32 Saṅgaha: Inclusion
    AN 4.33 - AN 4.33 Sīha: The Lion
    AN 4.34 - AN 4.34 Aggappasāda: The Best Kinds of Confidence
    AN 4.35 - AN 4.35 Vassakāra: With Vassakāra
    AN 4.36 - AN 4.36 Doṇa: Doṇa
    AN 4.37 - AN 4.37 Aparihāniya: Non-decline
    AN 4.38 - AN 4.38 Patilīna: Withdrawn
    AN 4.39 - AN 4.39 Ujjaya: With Ujjaya
    AN 4.40 - AN 4.40 Udāyī: With Udāyī
AN 4..5.. - AN 4 vagga 5 Rohitassa: With Rohitassa
    AN 4.41 - AN 4.41 Samādhibhāvanā: Ways of Developing undistractible-lucidity Further
        AN 4.41.4.1 – (1. STED Four Jhānas for pleasant abiding now)
        AN 4.41.4.2 – (2. STED smd-asnd: For knowledge and vision)
        AN 4.41.4.3 – (3. For sati and sampajaññāya)
        AN 4.41.4.4 – (4. For destroying Āsava's)
        AN 4.41.5 – (verse from KN Snp 5.4 Puṇṇaka)
    AN 4.42 - AN 4.42 Pañhabyākaraṇa: Ways of Answering Questions
    AN 4.43 - AN 4.43 Paṭhamakodhagaru: Valuing Anger
    AN 4.44 - AN 4.44 Dutiyakodhagaru: Valuing Anger (2nd)
    AN 4.45 - AN 4.45 Rohitassa: With Rohitassa
    AN 4.46 - AN 4.46 Dutiyarohitassa: With Rohitassa (2nd)
    AN 4.47 - AN 4.47 Suvidūra: Very Far Apart
    AN 4.48 - AN 4.48 Visākha: With Visākha
    AN 4.49 - AN 4.49 Vipallāsa: Distortions
    AN 4.50 - AN 4.50 Upakkilesa: Corruptions
AN 4..6.. - AN 4 vagga 6 Puññābhisanda: Overflowing Merit
    AN 4.51 - AN 4.51 Paṭhamapuññābhisanda: Overflowing Merit
    AN 4.52 - AN 4.52 Dutiyapuññābhisanda: Overflowing Merit (2nd)
    AN 4.53 - AN 4.53 Paṭhamasaṃvāsa: Living Together (1st)
    AN 4.54 - AN 4.54 Dutiyasaṃvāsa: Living Together (2nd)
    AN 4.55 - AN 4.55 Paṭhamasamajīvī: Equality (1st)
    AN 4.56 - AN 4.56 Dutiyasamajīvī: Equality (2nd)
    AN 4.57 - AN 4.57 Suppavāsā: Suppavāsā
    AN 4.58 - AN 4.58 Sudatta: Sudatta
    AN 4.59 - AN 4.59 Bhojana: Food
    AN 4.60 - AN 4.60 Gihisāmīci: Lay Practice
AN 4..7.. - AN 4 vagga 7 Pattakamma: Deeds of Substance
    AN 4.61 - AN 4.61 Pattakamma: Deeds of Substance
    AN 4.62 - AN 4.62 Ānaṇya: Debtlessness
    AN 4.63 - AN 4.63 Brahma: Living with Brahmā
    AN 4.64 - AN 4.64 Niraya: Hell
    AN 4.65 - AN 4.65 Rūpa: Appearance
    AN 4.66 - AN 4.66 Sarāga: Greedy
    AN 4.67 - AN 4.67 Ahirāja: The Snake King
    AN 4.68 - AN 4.68 Devadatta: Devadatta
    AN 4.69 - AN 4.69 Padhāna: Effort
    AN 4.70 - AN 4.70 Adhammika: non-Dharmic
AN 4..8.. - AN 4 vagga 8 Apaṇṇaka: Guaranteed
    AN 4.71 - AN 4.71 Padhāna: Effort
    AN 4.72 - AN 4.72 Sammādiṭṭhi: Right View
    AN 4.73 - AN 4.73 Sappurisa: A Good Person
    AN 4.74 - AN 4.74 Paṭhamaagga: Best (1st)
    AN 4.75 - AN 4.75 Dutiyaagga: Best (2nd)
    AN 4.76 - AN 4.76 Kusināra: At Kusinārā
    AN 4.77 - AN 4.77 Acinteyya: Inconceivable
    AN 4.78 - AN 4.78 Dakkhiṇa: A Teacher’s Offering
    AN 4.79 - AN 4.79 Vaṇijja: Business
    AN 4.80 - AN 4.80 Kamboja: Persia
AN 4..9.. - AN 4 vagga 9 Macala: Confirmed
    AN 4.81 - AN 4.81 Pāṇātipāta: Killing Living Creatures
    AN 4.82 - AN 4.82 Musāvāda: Lying
    AN 4.83 - AN 4.83 Avaṇṇāraha: Where Criticism Takes You
    AN 4.84 - AN 4.84 Kodhagaru: Valuing Anger
    AN 4.85 - AN 4.85 Tamotama: From Darkness to Darkness
    AN 4.86 - AN 4.86 Oṇatoṇata: Sunk Low
    AN 4.87 - AN 4.87 Putta: The Son
    AN 4.88 - AN 4.88 Saṃyojana: Fetters
    AN 4.89 - AN 4.89 Sammādiṭṭhi: Right View
    AN 4.90 - AN 4.90 Khandha: Aggregates
AN 4..10.. - AN 4 vagga 10 Asura: Demons
    AN 4.91 - AN 4.91 Asura: Demons
    AN 4.92 - AN 4.92 Paṭhamasamādhi: undistractible-lucidity (1st)
    AN 4.93 - AN 4.93 Dutiyasamādhi: undistractible-lucidity (2nd)
    AN 4.94 - AN 4.94 Tatiyasamādhi: undistractible-lucidity (3rd)
    AN 4.95 - AN 4.95 Chavālāta: A Firebrand
    AN 4.96 - AN 4.96 Rāgavinaya: Removing Greed
    AN 4.97 - AN 4.97 Khippanisanti: Quick-witted
    AN 4.98 - AN 4.98 Attahita: To Benefit Oneself
    AN 4.98 - AN 4.98 Attahita: To Benefit Oneself
    AN 4.99 - AN 4.99 Sikkhāpada: Training Rules
    AN 4.100 - AN 4.100 Potaliya: With Potaliya the Wanderer
AN 4..11.. - AN 4 vagga 11 Valāhaka: Clouds
    AN 4.101 - AN 4.101 Paṭhamavalāhaka: Clouds (1st)
    AN 4.102 - AN 4.102 Dutiyavalāhaka: Clouds (2nd)
    AN 4.103 - AN 4.103 Kumbha: Pots
    AN 4.104 - AN 4.104 Udakarahada: Lakes
    AN 4.105 - AN 4.105 Amba: Mangoes
    AN 4.107 - AN 4.107 Mūsika: Mice
    AN 4.108 - AN 4.108 Balībadda: Oxen
    AN 4.109 - AN 4.109 Rukkha: Trees
    AN 4.110 - AN 4.110 Āsīvisa: Vipers
AN 4..12.. - AN 4 vagga 12 Kesi: With Kesi
    AN 4.111 - AN 4.111 Kesi: With Kesi
    AN 4.112 - AN 4.112 Java: Speed
    AN 4.113 - AN 4.113 Patoda: The Goad
    AN 4.114 - AN 4.114 Nāga: A Royal Elephant
    AN 4.115 - AN 4.115 Ṭhāna: Things
    AN 4.116 - AN 4.116 Appamāda: Diligence
    AN 4.117 - AN 4.117 Ārakkha: Guarding
    AN 4.118 - AN 4.118 Saṃvejanīya: Inspiring
    AN 4.119 - AN 4.119 Paṭhamabhaya: Perils (1st)
    AN 4.120 - AN 4.120 Dutiyabhaya: Perils (2nd)
AN 4..13.. - AN 4 vagga 13 Bhaya: Fears
    AN 4.121 - AN 4.121 Attānuvāda: Guilt
    AN 4.122 - AN 4.122 Ūmibhaya: The Danger of Waves
    AN 4.123 - AN 4.123 Paṭhamanānākaraṇa: Difference (1st)
    AN 4.124 - AN 4.124 Dutiyanānākaraṇa: Difference (2nd)
    AN 4.125 - AN 4.125 Paṭhamamettā: friendly-kindness (1st)
    AN 4.126 - AN 4.126 Dutiyamettā: friendly-kindness (2nd)
    AN 4.127 - AN 4.127 Paṭhamatathāgataacchariya: Incredible Things About the Realized One (1st)
    AN 4.128 - AN 4.128 Dutiyatathāgataacchariya: Incredible Things About the Realized One (2nd)
    AN 4.129 - AN 4.129 Ānandaacchariya: Incredible Things About Ānanda
    AN 4.130 - AN 4.130 Cakkavattiacchariya: Incredible Things About the Wheel-Turning Monarch
AN 4..14.. - AN 4 vagga 14 Puggala: Persons
    AN 4.131 - AN 4.131 Saṃyojana: Fetters
    AN 4.132 - AN 4.132 Paṭibhāna: Eloquence
    AN 4.133 - AN 4.133 Ugghaṭitaññū: One Who Understands Immediately
    AN 4.134 - AN 4.134 Uṭṭhānaphala: The Fruits of Initiative
    AN 4.135 - AN 4.135 Sāvajja: Blameworthy
    AN 4.136 - AN 4.136 Paṭhamasīla: Ethics (1st)
    AN 4.137 - AN 4.137 Dutiyasīla: Ethics (2nd)
    AN 4.138 - AN 4.138 Nikaṭṭha: Retreat
    AN 4.139 - AN 4.139 Dhammakathika: Dhamma Speakers
    AN 4.140 - AN 4.140 Vādī: Speaker
AN 4..15.. - AN 4 vagga 15 Ābhā: Brightness
    AN 4.141 - AN 4.141 Ābhā: Brightness
    AN 4.142 - AN 4.142 Pabhā: Radiance
    AN 4.143 - AN 4.143 Āloka: Light
    AN 4.144 - AN 4.144 Obhāsa: Shining
    AN 4.145 - AN 4.145 Pajjota: Lamps
    AN 4.146 - AN 4.146 Paṭhamakāla: Times (1st)
    AN 4.147 - AN 4.147 Dutiyakāla: Times (2nd)
    AN 4.148 - AN 4.148 Duccarita: Bad Conduct
    AN 4.149 - AN 4.149 Sucarita: Good Conduct
    AN 4.150 - AN 4.150 Sāra: Essentials
AN 4..16.. - AN 4 vagga 16 Indriya: Faculties
    AN 4.151 - AN 4.151 Indriya: Faculties
    AN 4.152 - AN 4.152 Saddhābala: The Power of Faith
    AN 4.153 - AN 4.153 Paññābala: The Power of Wisdom
    AN 4.154 - AN 4.154 Satibala: The Power of rememberfulness
    AN 4.155 - AN 4.155 Paṭisaṅkhānabala: The Power of Reflection
    AN 4.156 - AN 4.156 Kappa: Eons
    AN 4.157 - AN 4.157 Roga: Illness
    AN 4.158 - AN 4.158 Parihāni: Decline
    AN 4.159 - AN 4.159 Bhikkhunī: Nun
    AN 4.160 - AN 4.160 Sugatavinaya: The Training of a Holy One
AN 4..17.. - AN 4 vagga 17 Paṭipadā: Practice
    AN 4.161 - AN 4.161 Saṅkhitta: In Brief
    AN 4.162 - AN 4.162 Vitthāra: In Detail
    AN 4.163 - AN 4.163 Asubha: Ugly
    AN 4.164 - AN 4.164 Paṭhamakhama: Patient (1st)
    AN 4.165 - AN 4.165 Dutiyakhama: Patience (2nd)
    AN 4.166 - AN 4.166 Ubhaya: Both
    AN 4.167 - AN 4.167 Mahāmoggallāna: Moggallāna’s Practice
    AN 4.168 - AN 4.168 Sāriputta: Sāriputta’s Practice
    AN 4.169 - AN 4.169 Sa-saṅkhāra: Extra Effort
        AN 4.169.4 – (four types of people with 4 ways of getting fully nirvana'd)
        AN 4.169.4.1 - (in the present life by making extra effort = austere practices + strong 5ind)
        AN 4.169.4.2 – (when the body breaks up by making extra effort = austere practices and weak 5ind)
        AN 4.169.4.3 - (in the present life without extra effort: 4 jhānas and strong 5ind)
        AN 4.169.4.4 - (when the body breaks up without extra effort: 4 jhānas and weak 5ind)
    AN 4.170 - AN 4.170 Yuganaddha: In Conjunction
AN 4..18.. - AN 4 vagga 18 Sañcetaniya: Intention
    AN 4.171 - AN 4.171 Cetanā: Intention
    AN 4.172 - AN 4.172 Vibhatti: Sāriputta’s Attainment of Textual Analysis
    AN 4.173 - AN 4.173 Mahākoṭṭhika: With Mahākoṭṭhita
    AN 4.174 - AN 4.174 Ānanda: With Ānanda
    AN 4.175 - AN 4.175 Upavāṇa: With Upavāṇa
    AN 4.176 - AN 4.176 Āyācana: Aspiration
    AN 4.177 - AN 4.177 Rāhula: With Rāhula
    AN 4.178 - AN 4.178 Jambālī: Billabong
    AN 4.179 - AN 4.179 Nibbāna: nirvana
    AN 4.180 - AN 4.180 Mahāpadesa: The Four Great References
AN 4..19.. - AN 4 vagga 19 Brāhmaṇa: Brahmins
    AN 4.181 - AN 4.181 Yodhājīva: A Warrior
    AN 4.182 - AN 4.182 Pāṭibhoga: Guarantee
    AN 4.183 - AN 4.183 Suta: Vassakāra on What is Heard
    AN 4.184 - AN 4.184 Abhaya: Fearless
    AN 4.185 - AN 4.185 Brāhmaṇasacca: Truths of the Brahmins
    AN 4.186 - AN 4.186 Ummagga: Approach
    AN 4.187 - AN 4.187 Vassakāra: With Vassakāra
    AN 4.188 - AN 4.188 Upaka: With Upaka
    AN 4.189 - AN 4.189 Sacchikaraṇīya: Things to be Realized
    AN 4.190 - AN 4.190 Uposatha: Sabbath
AN 4..20.. - AN 4 vagga 20 Mahā: The Great Chapter
    AN 4.191 - AN 4.191 Sotānugata: Followed by Ear
    AN 4.192 - AN 4.192 Ṭhāna: Facts
    AN 4.193 - AN 4.193 Bhaddiya: With Bhaddiya
    AN 4.194 - AN 4.194 Sāmugiya: At Sāpūga
    AN 4.195 - AN 4.195 Vappa: With Vappa
    AN 4.196 - AN 4.196 Sāḷha: With Sāḷha
    AN 4.197 - AN 4.197 Mallikādevī: Queen Mallikā
    AN 4.198 - AN 4.198 Attantapa: Self-mortification
    AN 4.199 - AN 4.199 Taṇhā: Craving, the Weaver
    AN 4.200 - AN 4.200 Pema: Love and Hate
AN 4..21.. - AN 4 vagga 21 Sappurisa: A Good Person
    AN 4.201 - AN 4.201 Sikkhāpada: Training Rules
    AN 4.202 - AN 4.202 Assaddha: Faithless
    AN 4.203 - AN 4.203 Sattakamma: Seven Kinds of Deeds
    AN 4.204 - AN 4.204 Dasakamma: Ten Kinds of Deeds
    AN 4.205 - AN 4.205 Aṭṭhaṅgika: Eightfold
    AN 4.206 - AN 4.206 Dasamagga: The Path with Ten Factors
    AN 4.207 - AN 4.207 Paṭhamapāpadhamma: Bad Character (1st)
    AN 4.208 - AN 4.208 Dutiyapāpadhamma: Bad Character (2nd)
    AN 4.209 - AN 4.209 Tatiyapāpadhamma: Bad Character (3rd)
    AN 4.210 - AN 4.210 Catutthapāpadhamma: Bad Character (4th)
AN 4..22.. - AN 4 vagga 22 Parisā: Assembly
    AN 4.211 - AN 4.211 Parisā: Assembly
    AN 4.212 - AN 4.212 Diṭṭhi: View
    AN 4.213 - AN 4.213 Akataññutā: Ungrateful
    AN 4.214 - AN 4.214 Pāṇātipātī: Killing Living Creatures
    AN 4.215 - AN 4.215 Paṭhamamagga: Path (1st)
    AN 4.216 - AN 4.216 Dutiyamagga: Path (2nd)
    AN 4.217 - AN 4.217 Paṭhamavohārapatha: Kinds of Expression (1st)
    AN 4.218 - AN 4.218 Dutiyavohārapatha: Kinds of Expression (2nd)
    AN 4.219 - AN 4.219 Ahirika: Imprudence
    AN 4.220 - AN 4.220 Dussīla: Unethical
AN 4..23.. - AN 4 vagga 23 Duccarita: Bad Conduct
    AN 4.221 - AN 4.221 Duccarita: Verbal Conduct
    AN 4.222 - AN 4.222 Diṭṭhi: View
    AN 4.223 - AN 4.223 Akataññutā: Ungrateful
    AN 4.224 - AN 4.224 Pāṇātipātī: Killing Living Creatures
    AN 4.225 - AN 4.225 Paṭhamamagga: Path (1st)
    AN 4.226 - AN 4.226 Dutiyamagga: Path (2nd)
    AN 4.227 - AN 4.227 Paṭhamavohārapatha: Kinds of Expression (1st)
    AN 4.228 - AN 4.228 Dutiyavohārapatha: Kinds of Expression (2nd)
    AN 4.229 - AN 4.229 Ahirika: Imprudence
    AN 4.230 - AN 4.230 Duppañña: Witless
    AN 4.231 - AN 4.231 Kavi: Poets
AN 4..24.. - AN 4 vagga 24 Kamma: Deeds
    AN 4.232 - AN 4.232 Saṅkhitta: Deeds In Brief
    AN 4.233 - AN 4.233 Vitthāra: Deeds in Detail
    AN 4.234 - AN 4.234 Soṇakāyana: About Soṇakāyana
    AN 4.235 - AN 4.235 Paṭhamasikkhāpada: Training Rules (1st)
    AN 4.236 - AN 4.236 Dutiyasikkhāpada: Training Rules (2nd)
    AN 4.237 - AN 4.237 Ariyamagga: The Noble Path
    AN 4.238 - AN 4.238 Bojjhaṅga: Awakening Factors
    AN 4.239 - AN 4.239 Sāvajja: Blameworthy
    AN 4.240 - AN 4.240 Abyābajjha: Pleasing
    AN 4.241 - AN 4.241 Samaṇa: Ascetics
    AN 4.242 - AN 4.242 Sappurisānisaṃsa: Benefits of a Good Person
AN 4..25.. - AN 4 vagga 25 Āpattibhaya: Perils of Offenses
    AN 4.243 - AN 4.243 Saṅghabhedaka: Schism in the Saṅgha
    AN 4.244 - AN 4.244 Āpattibhaya: Perils of Offenses
    AN 4.245 - AN 4.245 Sikkhānisaṃsa: The Benefits of Training
    AN 4.246 - AN 4.246 Seyyā: Lying Postures
    AN 4.247 - AN 4.247 Thūpāraha: Worthy of a Monument
    AN 4.248 - AN 4.248 Paññāvuddhi: The Growth of Wisdom
    AN 4.249 - AN 4.249 Bahukāra: Very Helpful
    AN 4.250 - AN 4.250 Paṭhamavohāra: Expressions (1st)
    AN 4.251 - AN 4.251 Dutiyavohāra: Expressions (2nd)
    AN 4.252 - AN 4.252 Tatiyavohāra: Expressions (3rd)
    AN 4.253 - AN 4.253 Catutthavohāra: Expressions (4th)
AN 4..26.. - AN 4 vagga 26 Abhiññā: Insight
    AN 4.254 - AN 4.254 Abhiññā: Insight
    AN 4.255 - AN 4.255 Pariyesanā: Searches
    AN 4.256 - AN 4.256 Saṅgahavatthu: Ways of Being Inclusive
    AN 4.257 - AN 4.257 Mālukyaputta: With Māluṅkyaputta
    AN 4.258 - AN 4.258 Kula: Families
    AN 4.259 - AN 4.259 Paṭhamaājānīya: A Thoroughbred (1st)
    AN 4.260 - AN 4.260 Dutiyaājānīya: A Thoroughbred (2nd)
    AN 4.261 - AN 4.261 Bala: Powers
    AN 4.262 - AN 4.262 Arañña: Wilderness
    AN 4.263 - AN 4.263 Kamma: Deeds
AN 4..27.. - AN 4 vagga 27 Kammapatha: Ways of Performing Deeds
    AN 4.264 - AN 4.264 Pāṇātipātī: Killing Living Creatures
    AN 4.265 - AN 4.265 Adinnādāyī: Stealing
    AN 4.266 - AN 4.266 Micchācārī: Misconduct
    AN 4.267 - AN 4.267 Musāvādī: Lying
    AN 4.268 - AN 4.268 Pisuṇavācā: Divisive Speech
    AN 4.269 - AN 4.269 Pharusavācā: Harsh Speech
    AN 4.270 - AN 4.270 Samphappalāpa: Talking Nonsense
    AN 4.271 - AN 4.271 Abhijjhālu: Covetousness
    AN 4.272 - AN 4.272 Byāpannacitta: Ill Will
    AN 4.273 - AN 4.273 Micchādiṭṭhi: Wrong View
AN 4..28.. - AN 4 vagga 28 Rāgapeyyāla: Abbreviated Texts Beginning with Greed
    AN 4.274 - AN 4.274 Satipaṭṭhāna: rememberfulness Meditation
    AN 4.275 - AN 4.275 Sammappadhāna: Right Efforts
    AN 4.276 - AN 4.276 Iddhipāda: Bases of Psychic Power

4 – AN 4 All suttas 1-783

4..1.. - AN 4 vagga 1 Bhaṇḍagāma: At Bhaṇḍa Village


Aṅguttara Nikāya 4
Numbered Discourses 4
1. Bhaṇḍagāmavagga
1. At Bhaṇḍa Village

4.1 - AN 4.1 Anubuddha: Understood


1. Anubuddhasutta
1. Understood
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā vajjīsu viharati bhaṇḍagāme.
At one time the Buddha was staying in the land of the Vajjis at the village of Bhaṇḍa.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Catunnaṃ, bhikkhave, dhammānaṃ ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
“monks, not understanding and not comprehending four things, both you and I have wandered and transmigrated for such a very long time.
Katamesaṃ catunnaṃ?
Which four?
Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
Noble ethics,
Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
undistractible-lucidity,
Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
wisdom,
Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca.
and freedom.
Tayidaṃ, bhikkhave, ariyaṃ sīlaṃ anubuddhaṃ paṭividdhaṃ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
These noble ethics, undistractible-lucidity, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the attachment to continued existence is ended; now there are no more future lives.”
Idamavoca bhagavā.
That is what the Buddha said.
Idaṃ vatvāna sugato athāparaṃ etadavoca satthā:
Then the Holy One, the Teacher, went on to say:
(verse)

“Sīlaṃ samādhi paññā ca,
“Ethics, undistractible-lucidity, and wisdom,
vimutti ca anuttarā;
and the supreme freedom:
Anubuddhā ime dhammā,
these things have been understood
gotamena yasassinā.
by Gotama the renowned.
Iti buddho abhiññāya,
And so the Buddha, having insight,
dhammamakkhāsi bhikkhunaṃ;
explained this ☸Dharma to the monks.
Dukkhassantakaro satthā,
The teacher made an end of suffering,
cakkhumā parinibbuto”ti.
seeing clearly, he is nirvana'd.”
(end of sutta⏹️)




4.2 - AN 4.2 Papatita: Fallen


2. Papatitasutta
2. Fallen
“Catūhi, bhikkhave, dhammehi asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.
“Someone without four things is said to have ‘fallen from this ☸Dharma and training’.
Katamehi catūhi?
Which four?
Ariyena, bhikkhave, sīlena asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.
Noble ethics,
Ariyena, bhikkhave, samādhinā asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.
undistractible-lucidity,
Ariyāya, bhikkhave, paññāya asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.
wisdom,
Ariyāya, bhikkhave, vimuttiyā asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.
and freedom.
Imehi kho, bhikkhave, catūhi dhammehi asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.
Someone without these four things is said to have ‘fallen from this ☸Dharma and training’.
Catūhi, bhikkhave, dhammehi samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati.
Someone with four things is said to be ‘secure in this ☸Dharma and training’.
Katamehi catūhi?
Which four?
Ariyena, bhikkhave, sīlena samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati.
Noble ethics,
Ariyena, bhikkhave, samādhinā samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati.
undistractible-lucidity,
Ariyāya, bhikkhave, paññāya samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati.
wisdom,
Ariyāya, bhikkhave, vimuttiyā samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati.
and freedom.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato ‘imasmā dhammavinayā apapatito’ti vuccatīti.
Someone with these four things is said to be ‘secure in this ☸Dharma and training’.
Cutā patanti patitā,
They fall, collapsed and fallen;
giddhā ca punarāgatā;
greedy, they return.
Kataṃ kiccaṃ rataṃ rammaṃ,
The work is done, the joyful is enjoyed,
sukhenānvāgataṃ sukhan”ti.
happiness is found through happiness.”
(end of sutta⏹️)




4.3 - AN 4.3 Paṭhamakhata: Broken (1st)


3. Paṭhamakhatasutta
3. Broken (1st)
“Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.
“When a foolish, incompetent bad person has four dharma-[qualities] they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi catūhi?
Which four?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,
Without examining or scrutinizing, they praise those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,
and they criticize those deserving of praise.
ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti,
They arouse faith in things that are dubious,
ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti—
and they don’t arouse faith in things that are inspiring.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.
When a foolish, incompetent bad person has these four dharma-[qualities] they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.
When an astute, competent good person has four dharma-[qualities] they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamehi catūhi?
Which four?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,
After examining and scrutinizing, they criticize those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,
and they praise those deserving of praise.
anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti,
They don’t arouse faith in things that are dubious,
anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti—
and they do arouse faith in things that are inspiring.
imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatīti.
When an astute, competent good person has these four dharma-[qualities] they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
(verse)

Yo nindiyaṃ pasaṃsati,
When you praise someone worthy of criticism,
Taṃ vā nindati yo pasaṃsiyo;
or criticize someone worthy of praise,
Vicināti mukhena so kaliṃ,
you choose bad luck with your own mouth:
Kalinā tena sukhaṃ na vindati.
you’ll never find happiness that way.
Appamatto ayaṃ kali,
Bad luck at dice is a trivial thing,
Yo akkhesu dhanaparājayo;
if all you lose is your money
Sabbassāpi sahāpi attanā,
and all you own, even yourself.
Ayameva mahantataro kali;
What’s really terrible luck
Yo sugatesu manaṃ padosaye.
is to hate the holy ones.
Sataṃ sahassānaṃ nirabbudānaṃ,
For more than two quinquadecillion years,
Chattiṃsatī pañca ca abbudāni;
and another five quattuordecillion years,
Yamariyagarahī nirayaṃ upeti,
a slanderer of noble ones goes to hell,
Vācaṃ manañca paṇidhāya pāpakan”ti.
having aimed bad words and thoughts at them.”
(end of sutta⏹️)




4.4 - AN 4.4 Dutiyakhata: Broken (2nd)


4. Dutiyakhatasutta
4. Broken (2nd)
“Catūsu, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.
“When a foolish, incompetent bad person acts wrongly toward four people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamesu catūsu?
Which four?
Mātari, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.
Mother …
Pitari, bhikkhave, micchā paṭipajjamāno … pe … tathāgate, bhikkhave, micchā paṭipajjamāno … pe … tathāgatasāvake, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.
father … a Realized One … and a disciple of a Realized One.
Imesu kho, bhikkhave, catūsu micchā paṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.
When a foolish, incompetent bad person acts wrongly toward these four people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Catūsu, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.
When an astute, competent good person acts rightly toward four people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
Katamesu catūsu?
Which four?
Mātari, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.
Mother …
Pitari, bhikkhave, sammā paṭipajjamāno … pe … tathāgate, bhikkhave, sammā paṭipajjamāno … pe … tathāgatasāvake, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavati.
father … a Realized One … and a disciple of a Realized One.
Imesu kho, bhikkhave, catūsu sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṃ anupahataṃ attānaṃ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṃ, bahuñca puññaṃ pasavatīti.
When an astute, competent good person acts rightly toward these four people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
(verse)

Mātari pitari cāpi,
A person who does wrong
yo micchā paṭipajjati;
by their mother or father,
Tathāgate vā sambuddhe,
or a Realized One, a Buddha,
atha vā tassa sāvake;
or one of their disciples,
Bahuñca so pasavati,
makes much bad karma.
apuññaṃ tādiso naro.
Tāya naṃ adhammacariyāya,
Because of their non-Dharmic conduct
Mātāpitūsu paṇḍitā;
toward their parents,
Idheva naṃ garahanti,
they’re criticized in this life by the astute,
Peccāpāyañca gacchati.
and they depart to be reborn in a place of loss.
Mātari pitari cāpi,
A person who does right
yo sammā paṭipajjati;
by their mother and father,
Tathāgate vā sambuddhe,
or a Realized One, a Buddha,
atha vā tassa sāvake;
or one of their disciples,
Bahuñca so pasavati,
makes much merit.
puññaṃ etādiso naro.
Tāya naṃ dhammacariyāya,
Because of their Dharmic conduct
mātāpitūsu paṇḍitā;
toward their parents,
Idheva naṃ pasaṃsanti,
they’re praised in this life by the astute,
pecca sagge pamodatī”ti.
and they depart to rejoice in heaven.”
(end of sutta⏹️)




4.5 - AN 4.5 Anusota: With the Stream


5. Anusotasutta
5. With the Stream
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“These four people are found in the world.
Katame cattāro?
Which four?
Anusotagāmī puggalo, paṭisotagāmī puggalo, ṭhitatto puggalo, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.
A person who goes with the stream; a person who goes against the stream; a steadfast person; and a brahmin who has crossed over and stands on the far shore.
Katamo ca, bhikkhave, anusotagāmī puggalo?
And who is the person who goes with the stream?
Idha, bhikkhave, ekacco puggalo kāme ca paṭisevati, pāpañca kammaṃ karoti.
It’s a person who takes part in sensual pleasures and does bad deeds.
Ayaṃ vuccati, bhikkhave, anusotagāmī puggalo.
This is called a person who goes with the stream.
Katamo ca, bhikkhave, paṭisotagāmī puggalo?
And who is the person who goes against the stream?
Idha, bhikkhave, ekacco puggalo kāme ca nappaṭisevati, pāpañca kammaṃ na karoti, sahāpi dukkhena sahāpi domanassena assumukhopi rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati.
It’s a person who doesn’t take part in sensual pleasures or do bad deeds. They live the full and pure spiritual life in pain and sadness, weeping, with tearful faces.
Ayaṃ vuccati, bhikkhave, paṭisotagāmī puggalo.
This is called a person who goes against the stream.
Katamo ca, bhikkhave, ṭhitatto puggalo?
And who is the steadfast person?
Idha, bhikkhave, ekacco puggalo pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā.
It’s a person who, with the ending of the five lower fetters, is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Ayaṃ vuccati, bhikkhave, ṭhitatto puggalo.
This is called a steadfast person.
Katamo ca, bhikkhave, puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo?
And who is a brahmin who has crossed over and stands on the far shore?
Idha, bhikkhave, ekacco puggalo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
It’s a person who realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ayaṃ vuccati, bhikkhave, puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.
This is called a brahmin who has crossed over and stands on the far shore.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasminti.
These are the four people found in the world.
(verse)

Ye keci kāmesu asaññatā janā,
All those people with uncontrolled sensuality,
Avītarāgā idha kāmabhogino;
not free of lust, enjoying sensual pleasures in this life:
Punappunaṃ jātijarūpagāmi te,
again and again, they return to birth and old age;
Taṇhādhipannā anusotagāmino.
those who go with the stream are undistractified-&-lucidified in craving.
Tasmā hi dhīro idhupaṭṭhitassatī,
So a wise one in this life, with rememberfulness established,
Kāme ca pāpe ca asevamāno;
doesn’t take part in sensual pleasures and bad deeds.
Sahāpi dukkhena jaheyya kāme,
In pain they’d give up sensual pleasures:
Paṭisotagāmīti tamāhu puggalaṃ.
that’s ‘a person who goes against the stream’, they say.
Yo ve kilesāni pahāya pañca,
Someone who’s given up five corruptions,
Paripuṇṇasekho aparihānadhammo;
a perfect trainee, not liable to decline,
Cetovasippatto samāhitindriyo,
who’s mastered their mind, with faculties undistractify-&-lucidifyd in samādhi,
Sa ve ṭhitattoti naro pavuccati.
that’s called ‘a steadfast person’.
Paroparā yassa samecca dhammā,
The sage who has comprehended all things, high and low,
Vidhūpitā atthagatā na santi;
cleared them and ended them, so they are no more;
Sa ve muni vusitabrahmacariyo,
they’ve completed the spiritual journey, and gone to the end of the world,
Lokantagū pāragatoti vuccatī”ti.
they’re called ‘one who has gone beyond’.”
(end of sutta⏹️)




4.6 - AN 4.6 Appassuta: A Little Learning


6. Appassutasutta
6. A Little Learning
“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?
“monks, these four people are found in the world. Which four? A person may have:
Appassuto sutena anupapanno,
Little learning and not get the point of learning.
appassuto sutena upapanno,
Little learning but get the point of learning.
bahussuto sutena anupapanno,
Much learning but not get the point of learning.
bahussuto sutena upapanno.
Much learning and get the point of learning.
Kathañca, bhikkhave, puggalo appassuto hoti sutena anupapanno? Idha, bhikkhave, ekaccassa puggalassa appakaṁ sutaṁ hoti—suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa appakassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Variant: dhammamaññāya → na dhammamaññāya (bj, pts1ed, mr) | dhammānudhammappaṭipanno → na dhammānudhammapaṭipanno (bj)Evaṁ kho, bhikkhave, puggalo appassuto hoti sutena anupapanno.
And how has a person learned little and not got the point of learning? It’s when a person has learned little of the statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. And with the little they’ve learned, they understand neither the meaning nor the text, nor do they practice in line with the ☸Dharma. That’s how a person has learned little and not got the point of learning.
Kathañca, bhikkhave, puggalo appassuto hoti sutena upapanno? Idha, bhikkhave, ekaccassa puggalassa appakaṁ sutaṁ hoti—suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa appakassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṁ kho, bhikkhave, puggalo appassuto hoti sutena upapanno.
And how has a person learned little but has got the point of learning? It’s when a person has learned little of the statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. But with the little they’ve learned, they understand the meaning and the text, and they practice in line with the ☸Dharma. That’s how a person has learned little but has got the point of learning.
Kathañca, bhikkhave, puggalo bahussuto hoti sutena anupapanno? Idha, bhikkhave, ekaccassa puggalassa bahukaṁ sutaṁ hoti—suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa bahukassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Variant: dhammamaññāya → na dhammamaññāya (bj, pts1ed)Evaṁ kho, bhikkhave, puggalo bahussuto hoti sutena anupapanno.
And how has a person learned much but hasn't got the point of learning? It’s when a person has learned much of the statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. But even though they’ve learned much, they understand neither the meaning nor the text, nor do they practice in line with the ☸Dharma. That’s how a person has learned much but hasn't got the point of learning.
Kathañca, bhikkhave, puggalo bahussuto hoti sutena upapanno? Idha, bhikkhave, ekaccassa puggalassa bahukaṁ sutaṁ hoti—suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa bahukassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṁ kho, bhikkhave, puggalo bahussuto hoti sutena upapanno.
And how has a person learned much and has got the point of learning? It’s when a person has learned much of the statements, songs, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and classifications. And with the large amount they’ve learned, they understand the meaning and the text, and they practice in line with the ☸Dharma. That’s how a person has learned much and has got the point of learning.
Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasminti.
These are the four people found in the world.
(verse)

Appassutopi ce hoti,
If you don’t learn much,
sīlesu a-samāhito;
and aren’t undistractible-&-lucid with respect to ethics,
Ubhayena naṁ garahanti,
they’ll criticize you on both counts,
sīlato ca sutena ca.
for your ethics and your learning.
Appassutopi ce hoti,
If you don’t learn much,
sīlesu su-samāhito;
and you are undistractible-&-lucid with respect to ethics,
Sīlato naṁ pasaṁsanti,
they’ll praise your ethical conduct,
tassa sampajjate sutaṁ.
since your learning has succeeded.
Bahussutopi ce hoti,
If you learn much,
sīlesu a-samāhito;
but aren’t undistractible-&-lucid with respect to ethics,
Sīlato naṁ garahanti,
they’ll criticize your ethical conduct,
nāssa sampajjate sutaṁ.
for your learning hasn’t succeeded.
Bahussutopi ce hoti,
If you learn much,
sīlesu su-samāhito;
and you are undistractible-&-lucid with respect to ethics,
Ubhayena naṁ pasaṁsanti,
they’ll praise you on both counts,
sīlato ca sutena ca.
for your ethics and your learning.
Bahussutaṁ dhammadharaṁ,
A wise disciple of the Buddha
sappaññaṁ buddhasāvakaṁ;
who is learned and has memorized the ☸Dharmas;
Nekkhaṁ jambonadasseva,
like a pendant of river gold,
ko taṁ ninditumarahati;
who is worthy to criticize them?
Devāpi naṁ pasaṁsanti,
Even the gods praise them,
brahmunāpi pasaṁsito”ti.
and by Brahmā, too, they’re praised.”
(end of sutta⏹️)














4.7 - AN 4.7 Sobhana: Beautification


7. Sobhanasutta
7. Beautification
“Cattārome, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṃghaṃ sobhenti.
“monks, these four competent, educated, assured, learned people—who have memorized the ☸Dharmas and practice in line with the ☸Dharmas—beautify the Saṅgha.
Katame cattāro?
Which four?
Bhikkhu, bhikkhave, viyatto vinīto visārado bahussuto dhammadharo dhammānudhammappaṭipanno saṃghaṃ sobheti.
A monk,
Bhikkhunī, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṃghaṃ sobheti.
a nun,
Upāsako, bhikkhave, viyatto vinīto visārado bahussuto dhammadharo dhammānudhammappaṭipanno saṃghaṃ sobheti.
a layman,
Upāsikā, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṃghaṃ sobheti.
and a laywoman.
Ime kho, bhikkhave, cattāro viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṃghaṃ sobhentīti.
These four competent, educated, assured, learned people—who have memorized the ☸Dharmas and practice in line with the ☸Dharmas—beautify the Saṅgha.
(verse)

Yo hoti viyatto ca visārado ca,
Whoever is competent and assured,
Bahussuto dhammadharo ca hoti;
learned, a memorizer of the ☸Dharmas,
Dhammassa hoti anudhammacārī,
who lives in line with the ☸Dharmas—
Sa tādiso vuccati saṃghasobhano.
such a person is said to beautify the Saṅgha.
Bhikkhu ca sīlasampanno,
A monk accomplished in ethics,
bhikkhunī ca bahussutā;
and a learned nun,
Upāsako ca yo saddho,
a faithful layman,
yā ca saddhā upāsikā;
and a faithful laywoman, too:
Ete kho saṅghaṃ sobhenti,
these beautify the Saṅgha,
ete hi saṅghasobhanā”ti.
they are the beautifiers of the Saṅgha.”
(end of sutta⏹️)




4.8 - AN 4.8 Vesārajja: Self-assured


8. Vesārajjasutta
8. Self-assured
“Cattārimāni, bhikkhave, tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavatteti.
“monks, a Realized One has four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
Katamāni cattāri?
Which four?
‘“Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā”ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, bhikkhave, na samanupassāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be fully awakened, but you don’t understand these things.’
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
‘“Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā”ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, bhikkhave, na samanupassāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but these defilements have not ended.’
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
‘“Ye kho pana te antarāyikā dhammā vuttā te paṭisevato nālaṃ antarāyāyā”ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, bhikkhave, na samanupassāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘The acts that you say are obstructions are not really obstructions for the one who performs them.’
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
‘“Yassa kho pana te atthāya dhammo desito so na niyyāti takkarassa sammā dukkhakkhayāyā”ti tatra vata maṃ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ sahadhammena paṭicodessatī’ti nimittametaṃ, bhikkhave, na samanupassāmi.
I see no reason for anyone—whether ascetic, brahmin, god, Māra, or Brahmā, or anyone else in the world—to legitimately scold me, saying: ‘Though you teach that this ☸Dharma leads to the goal of the complete ending of suffering, it doesn’t lead there for one who practices it.’
Etamahaṃ, bhikkhave, nimittaṃ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.
Since I see no such reason, I live secure, fearless, and assured.
Imāni kho, bhikkhave, cattāri tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṃ ṭhānaṃ paṭijānāti, parisāsu sīhanādaṃ nadati, brahmacakkaṃ pavattetīti.
A Realized One has these four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
(verse)

Ye kecime vādapathā puthussitā,
The various grounds for criticism
Yaṃnissitā samaṇabrāhmaṇā ca;
that ascetics and brahmins rely on
Tathāgataṃ patvā na te bhavanti,
don’t touch a Realized One,
Visāradaṃ vādapathātivattaṃ.
assured, gone beyond grounds for criticism.
Yo dhammacakkaṃ abhibhuyya kevalī,
He rolls forth the Wheel of Dhamma as a consummate one,
Pavattayī sabbabhūtānukampī;
complete, compassionate for all living creatures.
Taṃ tādisaṃ devamanussaseṭṭhaṃ,
Sentient beings revere him, best of gods and humans,
Sattā namassanti bhavassa pāragun”ti.
who has transcended rebirth.”
(end of sutta⏹️)




4.9 - AN 4.9 Taṇhuppāda: The Arising of Craving


9. Taṇhuppādasutta
9. The Arising of Craving
“Cattārome, bhikkhave, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati.
“monks, there are four things that give rise to craving in a monk.
Katame cattāro?
Which four?
Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati;
For the sake of robes,
piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati;
alms-food,
senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati;
lodgings,
itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati.
or rebirth in this or that state.
Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatīti.
These are the four things that give rise to craving in a monk.
(verse)

Taṇhā dutiyo puriso,
Craving is a person’s partner
dīghamaddhāna saṃsaraṃ;
as they transmigrate on this long journey.
Itthabhāvaññathābhāvaṃ,
They go from this state to another,
saṃsāraṃ nātivattati.
but don’t get past transmigration.
Evamādīnavaṃ ñatvā,
Knowing this drawback—
Taṇhaṃ dukkhassa sambhavaṃ;
that craving is the cause of suffering—
Vītataṇho anādāno,
rid of craving, by not grasping,
Sato bhikkhu paribbaje”ti.
a monk would go forth rememberfully.”
(end of sutta⏹️)




4.10 - AN 4.10 Yoga: Attachments


10. Yogasutta
10. Attachments
“Cattārome, bhikkhave, yogā.
“monks, there are these four attachments.
Katame cattāro?
Which four?
Kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.
The attachment to sensual pleasures, future lives, views, and ignorance.
Katamo ca, bhikkhave, kāmayogo?
And what is the attachment to sensual pleasures?
Idha, bhikkhave, ekacco kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
It’s when you don’t truly understand sensual pleasures’ origin, ending, gratification, drawback, and escape.
Tassa kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṃ kāmataṇhā sānuseti.
So greed, relishing, affection, stupefaction, thirst, passion, attachment, and craving for sensual pleasures linger on inside.
Ayaṃ vuccati, bhikkhave, kāmayogo.
This is called the attachment to sensual pleasures.
Iti kāmayogo.
Such is the attachment to sensual pleasures.
Bhavayogo ca kathaṃ hoti?
And what is the attachment to future lives?
Idha, bhikkhave, ekacco bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
It’s when you don’t truly understand future lives’ origin, ending, gratification, drawback, and escape.
Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṃ bhavataṇhā sānuseti.
So lust, delight, affection, stupefaction, thirst, passion, attachment, and craving for continued existence linger on inside.
Ayaṃ vuccati, bhikkhave, bhavayogo.
This is called the attachment to future lives.
Iti kāmayogo bhavayogo.
Such are the attachments to sensual pleasures and future lives.
Diṭṭhiyogo ca kathaṃ hoti?
And what is the attachment to views?
Idha, bhikkhave, ekacco diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
It’s when you don’t truly understand views’ origin, ending, gratification, drawback, and escape.
Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṃ diṭṭhitaṇhā sānuseti.
So lust, delight, affection, stupefaction, thirst, passion, attachment, and craving for views linger on inside.
Ayaṃ vuccati, bhikkhave, diṭṭhiyogo.
This is called the attachment to views.
Iti kāmayogo bhavayogo diṭṭhiyogo.
Such are the attachments to sensual pleasures, future lives, and views.
Avijjāyogo ca kathaṃ hoti?
And what is the attachment to ignorance?
Idha, bhikkhave, ekacco channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ nappajānāti.
It’s when you don’t truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape,
Tassa channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ appajānato yā chasu phassāyatanesu avijjā aññāṇaṃ sānuseti.
so ignorance and unknowing of the six fields of contact linger on inside.
Ayaṃ vuccati, bhikkhave, avijjāyogo.
This is called the attachment to ignorance.
Iti kāmayogo bhavayogo diṭṭhiyogo avijjāyogo,
Such are the attachments to sensual pleasures, future lives, views, and ignorance.
saṃyutto pāpakehi akusalehi dhammehi saṃkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṃ jātijarāmaraṇikehi. Tasmā ayogakkhemīti vuccati.
Someone attached to bad, unskillful dharma-[qualities]—corruptions that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is called: ‘one who has not found sanctuary from attachments’.
Ime kho, bhikkhave, cattāro yogā.
These are the four attachments.
Cattārome, bhikkhave, visaṃyogā.
There are these four kinds of detachment.
Katame cattāro?
Which four?
Kāmayogavisaṃyogo, bhavayogavisaṃyogo, diṭṭhiyogavisaṃyogo, avijjāyogavisaṃyogo.
Detachment from sensual pleasures, future lives, views, and ignorance.
Katamo ca, bhikkhave, kāmayogavisaṃyogo?
And what is detachment from sensual pleasures?
Idha, bhikkhave, ekacco kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
It’s when you truly understand sensual pleasures’ origin, ending, gratification, drawback, and escape.
Tassa kāmānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṃ kāmataṇhā sā nānuseti.
So greed, relishing, affection, stupefaction, thirst, passion, attachment, and craving for sensual pleasures don’t linger on inside.
Ayaṃ vuccati, bhikkhave, kāmayogavisaṃyogo.
This is called detachment from sensual pleasures.
Iti kāmayogavisaṃyogo.
Such is detachment from sensual pleasures.
Bhavayogavisaṃyogo ca kathaṃ hoti?
And what is detachment from future lives?
Idha, bhikkhave, ekacco bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
It’s when you truly understand future lives’ origin, ending, gratification, drawback, and escape.
Tassa bhavānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṃ bhavataṇhā sā nānuseti.
So lust, delight, affection, stupefaction, thirst, passion, attachment, and craving for continued existence don’t linger on inside.
Ayaṃ vuccati, bhikkhave, bhavayogavisaṃyogo.
This is called detachment from future lives.
Iti kāmayogavisaṃyogo bhavayogavisaṃyogo.
Such is detachment from sensual pleasures and future lives.
Diṭṭhiyogavisaṃyogo ca kathaṃ hoti?
And what is detachment from views?
Idha, bhikkhave, ekacco diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
It’s when you don’t truly understand views’ origin, ending, gratification, drawback, and escape.
Tassa diṭṭhīnaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṃ diṭṭhitaṇhā sā nānuseti.
So lust, delight, affection, stupefaction, thirst, passion, attachment, and craving for views linger on inside.
Ayaṃ vuccati, bhikkhave, diṭṭhiyogavisaṃyogo.
This is called detachment from views.
Iti kāmayogavisaṃyogo bhavayogavisaṃyogo diṭṭhiyogavisaṃyogo.
Such is detachment from sensual pleasures, future lives, and views.
Avijjāyogavisaṃyogo ca kathaṃ hoti?
And what is detachment from ignorance?
Idha, bhikkhave, ekacco channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānāti.
It’s when you truly understand the six fields of contacts’ origin, ending, gratification, drawback, and escape,
Tassa channaṃ phassāyatanānaṃ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṃ pajānato yā chasu phassāyatanesu avijjā aññāṇaṃ sā nānuseti.
so ignorance and unknowing of the six fields of contact don’t linger on inside.
Ayaṃ vuccati, bhikkhave, avijjāyogavisaṃyogo.
This is called detachment from ignorance.
Iti kāmayogavisaṃyogo bhavayogavisaṃyogo diṭṭhiyogavisaṃyogo avijjāyogavisaṃyogo,
Such is detachment from sensual pleasures, future lives, views, and ignorance.
visaṃyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṃ jātijarāmaraṇikehi. Tasmā yogakkhemīti vuccati.
Someone detached from bad, unskillful Dharma —defilements that lead to future lives and are hurtful, resulting in suffering and future rebirth, old age, and death—is called: ‘one who has found sanctuary from attachments’.
Ime kho, bhikkhave, cattāro visaṃyogāti.
These are the four kinds of detachment.
(verse)

Kāmayogena saṃyuttā,
Attached to both sensual pleasures
bhavayogena cūbhayaṃ;
and the desire to be reborn in a future life;
Diṭṭhiyogena saṃyuttā,
attached also to views,
avijjāya purakkhatā.
with ignorance in the forefront,
Sattā gacchanti saṃsāraṃ,
sentient beings continue to transmigrate,
jātimaraṇagāmino;
with ongoing birth and death.
Ye ca kāme pariññāya,
But those who completely understand sensual pleasures,
bhavayogañca sabbaso.
and the attachment to all future lives;
Diṭṭhiyogaṃ samūhacca,
with the attachment to views eradicated,
avijjañca virājayaṃ;
and ignorance faded away,
Sabbayogavisaṃyuttā,
detached from all attachments,
te ve yogātigā munī”ti.
those sages have gone beyond all attachments.”
(end of sutta⏹️)





4..2.. - AN 4 vagga 2 Cara: Walking


2. Caravagga
2. Walking

4.11 - AN 4.11 Cara: Walking


11. Carasutta
11. Walking
“Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā.
“monks, suppose a monk has a sensual, malicious, or cruel thought while walking.
Tañce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, carampi, bhikkhave, bhikkhu evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.
They tolerate it and don’t give it up, get rid of it, eliminate it, and obliterate it. Such a monk is said to be ‘not ardent or prudent, always lazy, and lacking energy’ when walking.
Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā.
Suppose a monk has a sensual, malicious, or cruel thought while standing …
Tañce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.
Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā.
sitting …
Tañce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, nisinnopi, bhikkhave, bhikkhu evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.
Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā.
or lying down while awake.
Tañce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṃ gameti, sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ‘anātāpī anottāpī satataṃ samitaṃ kusīto hīnavīriyo’ti vuccati.
They tolerate it and don’t give it up, get rid of it, eliminate it, and obliterate it. Such a monk is said to be ‘not ardent or prudent, always lazy, and lacking energy’ when lying down while awake.
Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā.
Suppose a monk has a sensual, malicious, or cruel thought while walking.
Tañce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṃ gameti;
They don’t tolerate it, but give it up, get rid of it, eliminate it, and obliterate it.
carampi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.
Such a monk is said to be ‘ardent and prudent, always energetic and determined’ when walking.
Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā.
Suppose a monk has a sensual, malicious, or cruel thought while standing …
Tañce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṃ gameti;
ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.
Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā.
sitting …
Tañce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṃ gameti;
nisinnopi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.
Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṃsāvitakko vā.
or lying down while awake.
Tañce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṃ gameti;
They don’t tolerate it, but give it up, get rid of it, eliminate it, and obliterate it.
sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccatīti.
Such a monk is said to be ‘ardent and prudent, always energetic and determined’ when lying down while awake.”
(verse)

Caraṃ vā yadi vā tiṭṭhaṃ,
Whether walking or standing,
nisinno uda vā sayaṃ;
sitting or lying down,
Yo vitakkaṃ vitakketi,
if you think a bad thought
pāpakaṃ gehanissitaṃ.
to do with the lay life,
Kummaggappaṭipanno so,
you’re on the wrong path,
Mohaneyyesu mucchito;
lost among things that delude.
Abhabbo tādiso bhikkhu,
Such a monk is incapable
Phuṭṭhuṃ sambodhimuttamaṃ.
of touching the highest awakening.
Yo ca caraṃ vā tiṭṭhaṃ vā,
But one who, whether standing or walking,
Nisinno uda vā sayaṃ;
sitting or lying down,
Vitakkaṃ samayitvāna,
has calmed their thoughts,
Vitakkūpasame rato;
loving peace of mind;
Bhabbo so tādiso bhikkhu,
such a monk is capable
Phuṭṭhuṃ sambodhimuttaman”ti.
of touching the highest awakening.”
(end of sutta⏹️)




4.12 - AN 4.12 Sīla: Ethics


12. Sīlasutta
12. Ethics
“Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā, aṇumattesu vajjesu bhayadassāvino samādāya sikkhatha sikkhāpadesu.
“monks, live by the ethical precepts and the monastic code. Live restrained in the code of conduct, accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, keep the rules you’ve undertaken.
Sampannasīlānaṃ vo, bhikkhave, viharataṃ sampannapātimokkhānaṃ pātimokkhasaṃvarasaṃvutānaṃ viharataṃ ācāragocarasampannānaṃ aṇumattesu vajjesu bhayadassāvīnaṃ samādāya sikkhataṃ sikkhāpadesu, kimassa uttari karaṇīyaṃ?
When you’ve done this, what more is there to do?
Carato cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṃ … uddhaccakukkuccaṃ … vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ, carampi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.
Suppose a monk has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their rememberfulness is established and lucid, their body is pacified and undisturbed, and their mind is undistractify-&-lucidifyd in samādhi. Such a monk is said to be ‘ardent and prudent, always energetic and determined’ when walking.
Ṭhitassa cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṃ … uddhaccakukkuccaṃ … vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ, ṭhitopi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.
Suppose a monk has got rid of desire and ill will while standing …
Nisinnassa cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṃ … uddhaccakukkuccaṃ … vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ, nisinnopi, bhikkhave, bhikkhu evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccati.
sitting …
Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa abhijjhābyāpādo vigato hoti, thinamiddhaṃ … uddhaccakukkuccaṃ … vicikicchā pahīnā hoti, āraddhaṃ hoti vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ, sayānopi, bhikkhave, bhikkhu jāgaro evaṃbhūto ‘ātāpī ottāpī satataṃ samitaṃ āraddhavīriyo pahitatto’ti vuccatīti.
lying down while awake, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their rememberfulness is established and lucid, their body is pacified and undisturbed, and their mind is undistractify-&-lucidifyd in samādhi. Such a monk is said to be ‘ardent and prudent, always energetic and determined’ when lying down while awake.
(verse)

Yataṃ care yataṃ tiṭṭhe,
Carefully walking, carefully standing,
Yataṃ acche yataṃ saye;
carefully sitting, carefully lying;
Yataṃ samiñjaye bhikkhu,
a monk carefully bends their limbs,
Yatamenaṃ pasāraye.
and carefully extends them.
Uddhaṃ tiriyaṃ apācīnaṃ,
Above, below, and all around,
yāvatājagatogati;
as far as the earth extends;
Samavekkhitā ca dhammānaṃ,
they scrutinize the rise and fall
khandhānaṃ udayabbayaṃ.
of dharma such as the aggregates.
Cetosamathasāmīciṃ,
Training in what leads to serenity of heart,
sikkhamānaṃ sadā sataṃ;
always staying rememberful;
Satataṃ pahitattoti,
they call such a monk
āhu bhikkhuṃ tathāvidhan”ti.
‘always determined’.”
(end of sutta⏹️)




4.13 - AN 4.13 Padhāna: Effort


13. Padhānasutta
13. Effort
“Cattārimāni, bhikkhave, sammappadhānāni.
“monks, there are these four right efforts.
Katamāni cattāri?
Which four?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
A monk generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful Dharmas don’t arise.
uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up.
anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati;
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise.
uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Imāni kho, bhikkhave, cattāri sammappadhānānīti.
These are the four right efforts.
(verse)

Sammappadhānā māradheyyābhibhūtā,
By rightly striving, they’ve crushed Māra’s dominion;
Te asitā jātimaraṇabhayassa pāragū;
unattached, they’ve transcended the danger of birth and death.
Te tusitā jetvā māraṃ savāhiniṃ te anejā,
Contented and still, they’ve defeated Māra and his mount;
Sabbaṃ namucibalaṃ upātivattā te sukhitā”ti.
now they’ve gone beyond all Namuci’s forces, they’re happy.”
(end of sutta⏹️)




4.14 - AN 4.14 Saṃvara: Restraint


14. Saṃvarasutta
14. Restraint
“Cattārimāni, bhikkhave, padhānāni.
“monks, there are these four efforts.
Katamāni cattāri?
Which four?
Saṃvarappadhānaṃ, pahānappadhānaṃ, bhāvanāppadhānaṃ, anurakkhaṇāppadhānaṃ.
The efforts to restrain, to give up, to develop, and to preserve.
Katamañca, bhikkhave, saṃvarappadhānaṃ?
And what, monks, is the effort to restrain?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When a monk sees a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati cakkhundriyaṃ, cakkhundriye saṃvaraṃ āpajjati.
If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint.
Sotena saddaṃ sutvā …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī,
When they know a thought with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati, rakkhati manindriyaṃ, manindriye saṃvaraṃ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint.
Idaṃ vuccati, bhikkhave, saṃvarappadhānaṃ.
This is called the effort to restrain.
Katamañca, bhikkhave, pahānappadhānaṃ?
And what, monks, is the effort to give up?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṃ gameti.
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, gets rid of it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
Idaṃ vuccati, bhikkhave, pahānappadhānaṃ.
This is called the effort to give up.
Katamañca, bhikkhave, bhāvanāppadhānaṃ?
And what, monks, is the effort to develop?
Idha, bhikkhave, bhikkhu satisambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ, dhammavicayasambojjhaṅgaṃ bhāveti … vīriyasambojjhaṅgaṃ bhāveti … pītisambojjhaṅgaṃ bhāveti … passaddhisambojjhaṅgaṃ bhāveti … samādhisambojjhaṅgaṃ bhāveti … upekkhāsambojjhaṅgaṃ bhāveti vivekanissitaṃ virāganissitaṃ nirodhanissitaṃ vossaggapariṇāmiṃ.
It’s when a monk develops the awakening factors of rememberfulness, investigation of Dharmas, energy, rapture, pacification, undistractible-lucidity, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go.
Idaṃ vuccati, bhikkhave, bhāvanāppadhānaṃ.
This is called the effort to develop.
Katamañca, bhikkhave, anurakkhaṇāppadhānaṃ?
And what, monks, is the effort to preserve?
Idha, bhikkhave, bhikkhu uppannaṃ bhaddakaṃ samādhinimittaṃ anurakkhati aṭṭhikasaññaṃ puḷavakasaññaṃ vinīlakasaññaṃ vicchiddakasaññaṃ uddhumātakasaññaṃ.
It’s when a monk preserves a meditation subject that’s a fine basis of undistractible-lucidity: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse.
Idaṃ vuccati, bhikkhave, anurakkhaṇāppadhānaṃ.
This is called the effort to preserve.
Imāni kho, bhikkhave, cattāri padhānānīti.
These are the four efforts.
(verse)

Saṃvaro ca pahānañca,
Restraint and giving up,
bhāvanā anurakkhaṇā;
development and preservation:
Ete padhānā cattāro,
these are the four efforts
desitādiccabandhunā;
taught by the Kinsman of the Sun.
Yehi bhikkhu idhātāpī,
Any monk who ardently applies these
khayaṃ dukkhassa pāpuṇe”ti.
may attain the ending of suffering.”
(end of sutta⏹️)




4.15 - AN 4.15 Paññatti: Regarded as Foremost


15. Paññattisutta
15. Regarded as Foremost
“Catasso imā, bhikkhave, aggapaññattiyo.
“monks, these four are regarded as foremost.
Katamā catasso?
Which four?
Etadaggaṃ, bhikkhave, attabhāvīnaṃ yadidaṃ—
The foremost in size of life-form is
rāhu asurindo.
Rāhu, lord of demons.
Etadaggaṃ, bhikkhave, kāmabhogīnaṃ yadidaṃ—
The foremost sensualist is
rājā mandhātā.
King Mandhātā.
Etadaggaṃ, bhikkhave, ādhipateyyānaṃ yadidaṃ—
The foremost in dominion is
māro pāpimā.
Māra the Wicked.
Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato aggamakkhāyati arahaṃ sammāsambuddho.
In this world—with its gods, Māras and Brahmās, this generation with its ascetics and brahmins, gods and humans—a Realized One, the perfected one, the fully awakened Buddha is said to be the best.
Imā kho, bhikkhave, catasso aggapaññattiyoti.
These are the four regarded as foremost.
(verse)

Rāhuggaṃ attabhāvīnaṃ,
Rāhu is foremost in size of life-form,
mandhātā kāmabhoginaṃ;
Mandhātā in enjoying sensual pleasures,
Māro ādhipateyyānaṃ,
Māra in dominion,
iddhiyā yasasā jalaṃ.
shining with power and glory.
Uddhaṃ tiriyaṃ apācīnaṃ,
Above, below, and all around,
yāvatājagatogati;
as far as the earth extends;
Sadevakassa lokassa,
in all the world with its gods,
buddho aggo pavuccatī”ti.
the Buddha is declared foremost.”
(end of sutta⏹️)




4.16 - AN 4.16 Sokhumma: Subtlety


16. Sokhummasutta
16. Subtlety
“Cattārimāni, bhikkhave, sokhummāni.
“monks, there are these four kinds of subtlety.
Katamāni cattāri?
Which four?
Idha, bhikkhave, bhikkhu rūpasokhummena samannāgato hoti paramena;
A monk has ultimate subtlety of form.
tena ca rūpasokhummena aññaṃ rūpasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati;
They don’t see any other subtlety of form that’s better or finer than that,
tena ca rūpasokhummena aññaṃ rūpasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
nor do they aim for it.
Vedanāsokhummena samannāgato hoti paramena;
A monk has ultimate subtlety of feeling.
tena ca vedanāsokhummena aññaṃ vedanāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati;
They don’t see any other subtlety of feeling that’s better or finer than that,
tena ca vedanāsokhummena aññaṃ vedanāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
nor do they aim for it.
Saññāsokhummena samannāgato hoti paramena;
A monk has ultimate subtlety of perception.
tena ca saññāsokhummena aññaṃ saññāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati;
They don’t see any other subtlety of perception that’s better or finer than that,
tena ca saññāsokhummena aññaṃ saññāsokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
nor do they aim for it.
Saṅkhārasokhummena samannāgato hoti paramena;
A monk has ultimate subtlety of co-doings.
tena ca saṅkhārasokhummena aññaṃ saṅkhārasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na samanupassati;
They don’t see any other subtlety of co-doings that’s better or finer than that,
tena ca saṅkhārasokhummena aññaṃ saṅkhārasokhummaṃ uttaritaraṃ vā paṇītataraṃ vā na pattheti.
nor do they aim for it.
Imāni kho, bhikkhave, cattāri sokhummānīti.
These are the four kinds of subtlety.
(verse)

Rūpasokhummataṃ ñatvā,
Knowing the subtlety of form,
vedanānañca sambhavaṃ;
the cause of feelings,
Saññā yato samudeti,
where perception comes from,
atthaṃ gacchati yattha ca;
and where it ends;
Saṅkhāre parato ñatvā,
and knowing co-doings as other,
dukkhato no ca attato.
as suffering and not-self,
Sa ve sammaddaso bhikkhu,
that monk sees rightly,
santo santipade rato;
peaceful, relishing the state of peace.
Dhāreti antimaṃ dehaṃ,
They bear their final body,
jetvā māraṃ savāhinin”ti.
having defeated Māra and his mount.”
(end of sutta⏹️)




4.17 - AN 4.17 Paṭhamaagati: Prejudice (1st)


17. Paṭhamaagatisutta
17. Prejudice (1st)
“Cattārimāni, bhikkhave, agatigamanāni.
“monks, there are these four ways of making prejudiced decisions.
Katamāni cattāri?
Which four?
Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati—
Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
imāni kho, bhikkhave, cattāri agatigamanānīti.
These are the four ways of making prejudiced decisions.
(verse)

Chandā dosā bhayā mohā,
If you act against the ☸Dharma
yo dhammaṃ ativattati;
out of favoritism, hostility, cowardice, or stupidity,
Nihīyati tassa yaso,
your fame fades away,
kāḷapakkheva candimā”ti.
like the moon in the dark fortnight.”
(end of sutta⏹️)




4.18 - AN 4.18 Dutiyaagati: Prejudice (2nd)


18. Dutiyaagatisutta
18. Prejudice (2nd)
“Cattārimāni, bhikkhave, nāgatigamanāni.
“monks, there are these four ways of making unprejudiced decisions.
Katamāni cattāri?
Which four?
Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati—
Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice.
imāni kho, bhikkhave, cattāri nāgatigamanānīti.
These are the four ways of making unprejudiced decisions.
(verse)

Chandā dosā bhayā mohā,
If you don’t act against the ☸Dharma
yo dhammaṃ nātivattati;
out of favoritism, hostility, cowardice, and stupidity,
Āpūrati tassa yaso,
your fame swells,
sukkapakkheva candimā”ti.
like the moon in the bright fortnight.”
(end of sutta⏹️)




4.19 - AN 4.19 Tatiyaagati: Prejudice (3rd)


19. Tatiyaagatisutta
19. Prejudice (3rd)
“Cattārimāni, bhikkhave, agatigamanāni.
“monks, there are these four ways of making prejudiced decisions.
Katamāni cattāri?
Which four?
Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati—
Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
imāni kho, bhikkhave, cattāri agatigamanāni.
These are the four ways of making prejudiced decisions.
Cattārimāni, bhikkhave, nāgatigamanāni.
There are these four ways of making unprejudiced decisions.
Katamāni cattāri?
Which four?
Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati—
Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice.
imāni kho, bhikkhave, cattāri nāgatigamanānīti.
These are the four ways of making unprejudiced decisions.
(verse)

Chandā dosā bhayā mohā,
If you act against the ☸Dharma
yo dhammaṃ ativattati;
out of favoritism, hostility, cowardice, or stupidity,
Nihīyati tassa yaso,
your fame fades away,
kāḷapakkheva candimā.
like the moon in the dark fortnight.
Chandā dosā bhayā mohā,
If you don’t act against the ☸Dharma
yo dhammaṃ nātivattati;
out of favoritism, hostility, cowardice, and stupidity,
Āpūrati tassa yaso,
your fame swells,
sukkapakkheva candimā”ti.
like the moon in the bright fortnight.”
(end of sutta⏹️)




4.20 - AN 4.20 Bhattuddesaka: A Meal-allocator


20. Bhattuddesakasutta
20. A Meal-allocator
“Catūhi, bhikkhave, dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ niraye.
“monks, a meal-allocator who has four dharma-[qualities] is cast down to hell.
Katamehi catūhi?
Which four?
Chandāgatiṃ gacchati, dosāgatiṃ gacchati, mohāgatiṃ gacchati, bhayāgatiṃ gacchati—
They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ niraye.
A meal-allocator who has these four dharma-[qualities] is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ sagge.
A meal-allocator who has four dharma-[qualities] is raised up to heaven.
Katamehi catūhi?
Which four?
Na chandāgatiṃ gacchati, na dosāgatiṃ gacchati, na mohāgatiṃ gacchati, na bhayāgatiṃ gacchati—
They make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhattuddesako yathābhataṃ nikkhitto evaṃ saggeti.
A meal-allocator who has these four dharma-[qualities] is raised up to heaven.
(verse)

Ye keci kāmesu asaññatā janā,
All those people with uncontrolled sensuality,
Adhammikā honti adhammagāravā;
non-Dharmic, with no respect for Dharma,
Chandā dosā mohā ca bhayā gāmino,
led astray by favoritism, hatred, stupidity, or cowardice,
Parisākasaṭo ca panesa vuccati.
are called ‘an assembly of the dregs’:
Evañhi vuttaṃ samaṇena jānatā,
that’s what was said by the ascetic who knows.
Tasmā hi te sappurisā pasaṃsiyā;
And so those good, praiseworthy people,
Dhamme ṭhitā ye na karonti pāpakaṃ,
standing on Dharma, doing nothing wrong,
Na chandā na dosā na mohā na bhayā ca gāmino;
not led astray by favoritism, hatred, stupidity, or cowardice,
Parisāya maṇḍo ca panesa vuccati,
are called ‘an assembly of the cream’:
Evañhi vuttaṃ samaṇena jānatā”ti.
that’s what was said by the ascetic who knows.”
(end of sutta⏹️)




4..3.. - AN 4 vagga 3 Uruvela: At Uruvelā


3. Uruvelavagga
3. At Uruvelā

4.21 - AN 4.21 Paṭhamauruvela: At Uruvelā (1st)


21. Paṭhamauruvelasutta
21. At Uruvelā (1st)
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.
“monks, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Tassa mayhaṃ, bhikkhave, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi:
As I was in private retreat this thought came to mind:
‘dukkhaṃ kho agāravo viharati appatisso.
‘One without respect and reverence lives in suffering.
Kiṃ nu kho ahaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyan’ti?
What ascetic or brahmin should I honor and respect and rely on?’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘aparipūrassa kho ahaṃ sīlakkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
‘I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of ethics, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā sīlasampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—who is more accomplished than myself in ethics, who I should honor and respect and rely on.
Aparipūrassa kho ahaṃ samādhikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of undistractible-lucidity, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā samādhisampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
But I don’t see any other ascetic or brahmin … who is more accomplished than myself in undistractible-lucidity …
Aparipūrassa kho ahaṃ paññākkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of wisdom, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā paññāsampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in wisdom …
Aparipūrassa kho ahaṃ vimuttikkhandhassa pāripūriyā aññaṃ samaṇaṃ vā brāhmaṇaṃ vā sakkatvā garuṃ katvā upanissāya vihareyyaṃ.
I would honor and respect and rely on another ascetic or brahmin so as to complete the full spectrum of freedom, if it were incomplete.
Na kho panāhaṃ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṃ samaṇaṃ vā brāhmaṇaṃ vā attanā vimuttisampannataraṃ, yamahaṃ sakkatvā garuṃ katvā upanissāya vihareyyan’ti.
But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in freedom …’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘yannūnāhaṃ yvāyaṃ dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihareyyan’ti.
‘Why don’t I honor and respect and rely on the same ☸Dharma to which I was awakened?’
Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṃ vā bāhaṃ pasāreyya, pasāritaṃ vā bāhaṃ samiñjeyya; evamevaṃ—brahmaloke antarahito mama purato pāturahosi.
And then Brahmā Sahampati, knowing what I was thinking, vanished from the Brahmā realm and appeared in front of me, as easily as a strong man would extend or contract his arm.
Atha kho, bhikkhave, brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇaṃ jāṇumaṇḍalaṃ pathaviyaṃ nihantvā yenāhaṃ tenañjaliṃ paṇāmetvā maṃ etadavoca:
He arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward me, and said:
‘evametaṃ, bhagavā, evametaṃ, sugata.
‘That’s so true, Blessed One! That’s so true, Holy One!
Yepi te, bhante, ahesuṃ atītamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto dhammaṃyeva sakkatvā garuṃ katvā upanissāya vihariṃsu;
All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same ☸Dharma.
yepi te, bhante, bhavissanti anāgatamaddhānaṃ arahanto sammāsambuddhā tepi bhagavanto dhammaṃyeva sakkatvā garuṃ katvā upanissāya viharissanti;
All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same ☸Dharma.
bhagavāpi, bhante, etarahi arahaṃ sammāsambuddho dhammaṃyeva sakkatvā garuṃ katvā upanissāya viharatū’ti.
May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same ☸Dharma.’
Idamavoca brahmā sahampati.
That’s what Brahmā Sahampati said,
Idaṃ vatvā athāparaṃ etadavoca:
Then he went on to say:
(verse)

‘Ye ca atītā sambuddhā,
‘All Buddhas, whether in the past,
ye ca buddhā anāgatā;
the Buddhas of the future,
Yo cetarahi sambuddho,
and the Buddha at present—
bahūnaṃ sokanāsano.
destroyer of the sorrows of many—
Sabbe saddhammagaruno,
respecting the true ☸Dharma
vihaṃsu viharanti ca;
they did live, they do live,
Athopi viharissanti,
and they also will live.
esā buddhāna dhammatā.
This is the nature of the Buddhas.
Tasmā hi attakāmena,
Therefore someone who loves themselves,
mahattamabhikaṅkhatā;
aspiring to transcendence,
Saddhammo garukātabbo,
should respect the true ☸Dharma,
saraṃ buddhāna sāsanan’ti.
remembering the instructions of the Buddhas.’
(end of verse)



Idamavoca, bhikkhave, brahmā sahampati.
That’s what Brahmā Sahampati said.
Idaṃ vatvā maṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.
Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there.
Atha khvāhaṃ, bhikkhave, brahmuno ca ajjhesanaṃ viditvā attano ca patirūpaṃ yvāyaṃ dhammo mayā abhisambuddho tameva dhammaṃ sakkatvā garuṃ katvā upanissāya vihāsiṃ.
Then, knowing the request of Brahmā and what was suitable for myself, I honored and respected and relied on the same ☸Dharma to which I was awakened.
Yato ca kho, bhikkhave, saṃghopi mahattena samannāgato, atha me saṃghepi gāravo”ti.
And since the Saṅgha has also achieved greatness, I also respect the Saṅgha.”
(end of sutta⏹️)



4.22 - AN 4.22 Dutiyauruvela: At Uruvelā (2nd)


22. Dutiyauruvelasutta
22. At Uruvelā (2nd)
“Ekamidāhaṃ, bhikkhave, samayaṃ uruvelāyaṃ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho.
“monks, this one time, when I was first awakened, I was staying near Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River.
Atha kho, bhikkhave, sambahulā brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā yenāhaṃ tenupasaṅkamiṃsu; upasaṅkamitvā mayā saddhiṃ sammodiṃsu.
Then several old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life—came up to me, and exchanged greetings with me.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho, bhikkhave, te brāhmaṇā maṃ etadavocuṃ:
When the greetings and polite conversation were over, they sat down to one side, and said to me:
‘sutaṃ netaṃ, bho gotama:
‘Master Gotama, we have heard this:
“na samaṇo gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī”ti.
“The ascetic Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.”
Tayidaṃ, bho gotama, tatheva.
And this is indeed the case,
Na hi bhavaṃ gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.
for Master Gotama does not bow to old brahmins, elderly and senior, who are advanced in years and have reached the final stage of life; nor does he rise in their presence or offer them a seat.
Tayidaṃ, bho gotama, na sampannamevā’ti.
This is not appropriate, Master Gotama.’
Tassa mayhaṃ, bhikkhave, etadahosi:
Then it occurred to me:
‘nayime āyasmanto jānanti theraṃ vā therakaraṇe vā dhamme’ti.
‘These venerables don’t know what a senior is, or what dharma-[qualities] make you a senior.’
Vuddho cepi, bhikkhave, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā.
monks, suppose you’re eighty, ninety, or a hundred years old.
So ca hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṃ vācaṃ bhāsitā akālena anapadesaṃ apariyantavatiṃ anatthasaṃhitaṃ.
But your speech is untimely, false, meaningless, and against the ☸Dharma or training. You say things at the wrong time which are worthless, unreasonable, rambling, and unbeneficial.
Atha kho so ‘bālo thero’tveva saṅkhaṃ gacchati.
Then you’ll be considered a ‘childish senior’.
Daharo cepi, bhikkhave, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā.
Now suppose you’re a youth, young, black-haired, blessed with youth, in the prime of life.
So ca hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṃ vācaṃ bhāsitā kālena sāpadesaṃ pariyantavatiṃ atthasaṃhitaṃ.
But your speech is timely, true, meaningful, and in line with the ☸Dharma and training. You say things at the right time which are valuable, reasonable, succinct, and beneficial.
Atha kho so ‘paṇḍito thero’tveva saṅkhaṃ gacchati.
Then you’ll be considered an ‘astute senior’.
Cattārome, bhikkhave, therakaraṇā dhammā.
There are these four dharma-[qualities] that make a senior.
Katame cattāro?
Which four?
Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu
A monk is ethical, restrained in the monastic code, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
They’re very learned, remembering and keeping what they’ve learned. These ☸Dharmas are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such ☸Dharmas, remembering them, reinforcing them by recitation, mentally scrutinizing them, and comprehending them theoretically.
Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Ime kho, bhikkhave, cattāro therakaraṇā dhammāti.
These are the four dharma-[qualities] that make a senior.
(verse)

Yo uddhatena cittena,
The creature with a restless mind
samphañca bahu bhāsati;
speaks a lot of nonsense.
Asamāhitasaṅkappo,
Their thoughts are unsettled,
asaddhammarato mago;
and they don’t like the true ☸Dharma.
Ārā so thāvareyyamhā,
They’re far from seniority, with their bad views
pāpadiṭṭhi anādaro.
and their lack of regard for others.
Yo ca sīlena sampanno,
But one accomplished in ethics,
sutavā paṭibhānavā;
learned and eloquent, that wise one
Saññato dhīro dhammesu,
is restrained when experiencing dharma,
paññāyatthaṃ vipassati.
discerning the meaning with wisdom.
Pāragū sabbadhammānaṃ,
Gone beyond all things,
akhilo paṭibhānavā;
kind, eloquent,
Pahīnajātimaraṇo,
they’ve given up birth and death,
brahmacariyassa kevalī.
and have completed the spiritual journey.
Tamahaṃ vadāmi theroti,
That’s who I call a senior,
yassa no santi āsavā;
who has no defilements.
Āsavānaṃ khayā bhikkhu,
With the ending of defilements, a monk
so theroti pavuccatī”ti.
is declared a ‘senior’.”
(end of sutta⏹️)




4.23 - AN 4.23 Loka: The World


23. Lokasutta
23. The World
“Loko, bhikkhave, tathāgatena abhisambuddho.
“monks, the world has been understood by a Realized One;
Lokasmā tathāgato visaṃyutto.
and he is detached from the world.
Lokasamudayo, bhikkhave, tathāgatena abhisambuddho.
The origin of the world has been understood by a Realized One;
Lokasamudayo tathāgatassa pahīno.
and he has given up the origin of the world.
Lokanirodho, bhikkhave, tathāgatena abhisambuddho.
The cessation of the world has been understood by a Realized One;
Lokanirodho tathāgatassa sacchikato.
and he has realized the cessation of the world.
Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā.
The practice that leads to the cessation of the world has been understood by a Realized One;
Lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.
and he has developed the practice that leads to the cessation of the world.
Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, sabbaṃ taṃ tathāgatena abhisambuddhaṃ.
In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind, all that has been understood by a Realized One.
Tasmā ‘tathāgato’ti vuccati.
That’s why he’s called the ‘Realized One’.
Yañca, bhikkhave, rattiṃ tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati yañca rattiṃ anupādisesāya nibbānadhātuyā parinibbāyati, yaṃ etasmiṃ antare bhāsati lapati niddisati sabbaṃ taṃ tatheva hoti, no aññathā.
From the night when a Realized One understands the supreme perfect awakening until the night he becomes fully nirvana'd—through the natural Dharma of nirvana, without anything left over—everything he speaks, says, and expresses is real, not otherwise.
Tasmā ‘tathāgato’ti vuccati.
That’s why he’s called the ‘Realized One’.
Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī.
The Realized One does as he says, and says as he does.
Iti yathāvādī tathākārī, yathākārī tathāvādī.
Since this is so,
Tasmā ‘tathāgato’ti vuccati.
that’s why he’s called the ‘Realized One’.
Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī.
In this world—with its gods, Māras and Brahmās, this generation with its ascetics and brahmins, gods and humans—the Realized One is the undefeated, the champion, the universal seer, the wielder of power.
Tasmā ‘tathāgato’ti vuccati.
That’s why he’s called the ‘Realized One’.
(verse)

Sabbaṃ lokaṃ abhiññāya,
Directly knowing the whole world as it is,
sabbaṃ loke yathātathaṃ;
and everything in it,
Sabbaṃ lokaṃ visaṃyutto,
he is detached from the whole world,
sabbaloke anūpayo.
disengaged from the whole world.
Sa ve sabbābhibhū dhīro,
That wise one is the champion
sabbaganthappamocano;
who has escaped all ties.
Phuṭṭha’ssa paramā santi,
He has reached ultimate peace:
nibbānaṃ akutobhayaṃ.
nirvana, fearing nothing from any quarter.
Esa khīṇāsavo buddho,
He is the Buddha, with defilements ended,
anīgho chinnasaṃsayo;
untroubled, with doubts cut off.
Sabbakammakkhayaṃ patto,
He has attained the end of all karma,
vimutto upadhisaṅkhaye.
freed with the end of attachments.
Esa so bhagavā buddho,
That Blessed One is the Buddha,
esa sīho anuttaro;
he is the supreme lion,
Sadevakassa lokassa,
in all the world with its gods,
brahmacakkaṃ pavattayī.
he turns the holy wheel.
Iti devā manussā ca,
And so those gods and humans,
ye buddhaṃ saraṇaṃ gatā;
who have gone to the Buddha for refuge,
Saṅgamma taṃ namassanti,
come together and revere him,
mahantaṃ vītasāradaṃ.
the great one, rid of naivety:
Danto damayataṃ seṭṭho,
‘Tamed, he is the best of tamers,
santo samayataṃ isi;
peaceful, he is the hermit among the peaceful,
Mutto mocayataṃ aggo,
liberated, he is the foremost of liberators,
tiṇṇo tārayataṃ varo.
crossed over, he is the most excellent of guides across.’
Iti hetaṃ namassanti,
And so they revere him,
mahantaṃ vītasāradaṃ;
the great one, rid of naivety.
Sadevakasmiṃ lokasmiṃ,
In the world with its gods,
natthi me paṭipuggalo”ti.
he has no counterpart.”
(end of sutta⏹️)




4.24 - AN 4.24 Kāḷakārāma: At Kāḷaka’s Monastery


24. Kāḷakārāmasutta
24. At Kāḷaka’s Monastery
Ekaṃ samayaṃ bhagavā sākete viharati kāḷakārāme.
At one time the Buddha was staying near Sāketa, in Kāḷaka’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca—
The Buddha said this:
Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ jānāmi.
“In this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind: that I know.
Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ abbhaññāsiṃ.
In this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, cognized, searched, and explored by the mind: that I have insight into.
Taṃ tathāgatassa viditaṃ, taṃ tathāgato na upaṭṭhāsi.
That has been known by a Realized One, but a Realized One is not subject to it.
Yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṃ sutaṃ mutaṃ viññātaṃ pattaṃ pariyesitaṃ anuvicaritaṃ manasā, tamahaṃ na jānāmīti vadeyyaṃ, taṃ mamassa musā.
If I were to say that ‘I do not know … the world with its gods’, I would be lying.
Yaṃ, bhikkhave … pe … tamahaṃ jānāmi ca na ca jānāmīti vadeyyaṃ, tampassa tādisameva.
If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same.
Yaṃ, bhikkhave … pe … tamahaṃ neva jānāmi na na jānāmīti vadeyyaṃ, taṃ mamassa kali.
If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault.
Iti kho, bhikkhave, tathāgato daṭṭhā daṭṭhabbaṃ, diṭṭhaṃ na maññati, adiṭṭhaṃ na maññati, daṭṭhabbaṃ na maññati, daṭṭhāraṃ na maññati;
So a Realized One sees what’s to be seen, but does not conceive what’s seen, does not conceive what’s unseen, does not conceive what’s to be seen, and does not conceive a seer.
sutvā sotabbaṃ, sutaṃ na maññati, asutaṃ na maññati, sotabbaṃ na maññati, sotāraṃ na maññati;
He hears what’s to be heard, but does not conceive what’s heard, does not conceive what’s unheard, does not conceive what’s to be heard, and does not conceive a hearer.
mutvā motabbaṃ, mutaṃ na maññati, amutaṃ na maññati, motabbaṃ na maññati, motāraṃ na maññati;
He thinks what’s to be thought, but does not conceive what’s thought, does not conceive what’s not thought, does not conceive what’s to be thought, and does not conceive a thinker.
viññatvā viññātabbaṃ, viññātaṃ na maññati, aviññātaṃ na maññati, viññātabbaṃ na maññati, viññātāraṃ na maññati.
He knows what’s to be known, but does not conceive what’s known, does not conceive what’s unknown, does not conceive what’s to be known, and does not conceive a knower.
Iti kho, bhikkhave, tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī.
Since a Realized One is poised in the midst of things seen, heard, thought, and known, he is the poised one.
‘Tamhā ca pana tādimhā añño tādī uttaritaro vā paṇītataro vā natthī’ti vadāmīti.
And I say that there is no-one who has better or finer poise than this.
(verse)

Yaṃ kiñci diṭṭhaṃva sutaṃ mutaṃ vā,
The poised one does not take anything
Ajjhositaṃ saccamutaṃ paresaṃ;
seen, heard, or thought to be ultimately true or false.
Na tesu tādī sayasaṃvutesu,
But others get attached, thinking it’s the truth,
Saccaṃ musā vāpi paraṃ daheyya.
limited by their preconceptions.
Etañca sallaṃ paṭikacca disvā,
Since they’ve already seen this dart,
Ajjhositā yattha pajā visattā;
to which people are attached and cling,
Jānāmi passāmi tatheva etaṃ,
they say, ‘I know, I see, that’s how it is’;
Ajjhositaṃ natthi tathāgatānan”ti.
the Realized Ones have no attachments.”
(end of sutta⏹️)


4.25 - AN 4.25 Brahmacariya: The Spiritual Life


25. Brahmacariyasutta
25. The Spiritual Life
“Nayidaṃ, bhikkhave, brahmacariyaṃ vussati janakuhanatthaṃ, na janalapanatthaṃ, na lābhasakkārasilokānisaṃsatthaṃ, na itivādappamokkhānisaṃsatthaṃ, na ‘iti maṃ jano jānātū’ti.
“monks, this spiritual life is not lived for the sake of deceiving people or flattering them, nor for the benefit of possessions, honor, or popularity, nor for the benefit of winning debates, nor thinking, ‘So let people know about me!’
Atha kho idaṃ, bhikkhave, brahmacariyaṃ vussati saṃvaratthaṃ pahānatthaṃ virāgatthaṃ nirodhatthanti.
This spiritual life is lived for the sake of restraint, giving up, fading away, and cessation.
(verse)

Saṃvaratthaṃ pahānatthaṃ,
The Buddha taught the spiritual life
brahmacariyaṃ anītihaṃ;
not because of tradition,
Adesayi so bhagavā,
but for the sake of restraint and giving up,
nibbānogadhagāminaṃ;
and because it culminates in nirvana.
Esa maggo mahantehi,
This is the path followed by the great souls,
anuyāto mahesibhi.
the great hermits.
Ye ca taṃ paṭipajjanti,
Those who practice it
yathā buddhena desitaṃ;
as the Buddha taught,
Dukkhassantaṃ karissanti,
following the teacher’s instructions,
satthusāsanakārino”ti.
make an end of suffering.”
(end of sutta⏹️)




4.26 - AN 4.26 Kuha: Deceivers


26. Kuhasutta
26. Deceivers
“Ye te, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā.
“monks, those monks who are deceivers, stubborn, flatterers, frauds, insolent, and scattered: they are no monks of mine.
Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā, na ca te imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjanti.
They’ve left this ☸Dharma and training, and they don’t achieve growth, improvement, or maturity in this ☸Dharma and training.
Ye ca kho te, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā.
But those monks who are genuine, not flatterers, wise, amenable, and serene: they are monks of mine.
Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā.
They haven’t left this ☸Dharma and training,
Te ca imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjantīti.
and they achieve growth, improvement, or maturity in this ☸Dharma and training.
(verse)

Kuhā thaddhā lapā siṅgī,
Those who are deceivers, stubborn, flatterers, and frauds,
unnaḷā asamāhitā;
insolent and scattered:
Na te dhamme virūhanti,
these don’t grow in the ☸Dharma
sammāsambuddhadesite.
that was taught by the perfected Buddha.
Nikkuhā nillapā dhīrā,
But those who are genuine, not flatterers, wise,
atthaddhā susamāhitā;
amenable, and serene:
Te ve dhamme virūhanti,
these do grow in the ☸Dharma
sammāsambuddhadesite”ti.
that was taught by the perfected Buddha.”
(end of sutta⏹️)





4.27 - AN 4.27 Santuṭṭhi: Contentment


27. Santuṭṭhisutta
27. Contentment
“Cattārimāni, bhikkhave, appāni ca sulabhāni ca, tāni ca anavajjāni.
“monks, these four trifles are easy to get hold of and are blameless.
Katamāni cattāri?
Which four?
Paṃsukūlaṃ, bhikkhave, cīvarānaṃ appañca sulabhañca, tañca anavajjaṃ.
Rag-robes …
Piṇḍiyālopo, bhikkhave, bhojanānaṃ appañca sulabhañca, tañca anavajjaṃ.
A lump of alms-food …
Rukkhamūlaṃ, bhikkhave, senāsanānaṃ appañca sulabhañca, tañca anavajjaṃ.
Lodgings at the root of a tree …
Pūtimuttaṃ, bhikkhave, bhesajjānaṃ appañca sulabhañca, tañca anavajjaṃ.
Fermented urine as medicine …
Imāni kho, bhikkhave, cattāri appāni ca sulabhāni ca, tāni ca anavajjāni.
These four trifles are easy to get hold of and are blameless.
Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca, idamassāhaṃ aññataraṃ sāmaññaṅganti vadāmīti.
When a monk is content with trifles that are easy to get hold of, they have one of the factors of the ascetic life, I say.
(verse)

Anavajjena tuṭṭhassa,
When you’re content with what’s blameless,
appena sulabhena ca;
trifling, and easy to get hold of,
Na senāsanamārabbha,
you don’t get upset
cīvaraṃ pānabhojanaṃ;
about lodgings, robes,
Vighāto hoti cittassa,
food, and drink,
disā nappaṭihaññati.
and you’re not obstructed anywhere.
Ye cassa dhammā akkhātā,
These dharma-[qualities] are said to be
sāmaññassānulomikā;
integral to the ascetic life.
Adhiggahitā tuṭṭhassa,
They’re acquired by one who trains,
appamattassa sikkhato”ti.
content and diligent.”
(end of sutta⏹️)


4.28 - AN 4.28 Ariyavaṃsa: The Noble Traditions


28. Ariyavaṃsasutta
28. The Noble Traditions
“Cattārome, bhikkhave, ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṃkiṇṇā asaṃkiṇṇapubbā, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.
“monks, these four noble traditions are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now, nor will they be. Sensible ascetics and brahmins don’t look down on them.
Katame cattāro?
Which four?
Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca cīvaraṃ na paritassati, laddhā ca cīvaraṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;
Firstly, a monk is content with any kind of robe, and praises such contentment. They don’t try to get hold of a robe in an improper way. They don’t get upset if they don’t get a robe. And if they do get a robe, they use it untied, unstupefied, unattached, seeing the drawback, and understanding the escape.
tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṃseti, no paraṃ vambheti.
But they don’t glorify themselves or put others down on account of their contentment.
Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.
A monk who is expert, tireless, aware, and rememberful in this is said to stand in the ancient, original noble tradition.
Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca piṇḍapātaṃ na paritassati, laddhā ca piṇḍapātaṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;
Furthermore, a monk is content with any kind of alms-food …
tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṃseti, no paraṃ vambheti.
Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.
Puna caparaṃ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṃ appatirūpaṃ āpajjati, aladdhā ca senāsanaṃ na paritassati, laddhā ca senāsanaṃ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati;
Furthermore, a monk is content with any kind of lodgings …
tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṃseti, no paraṃ vambheti.
Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.
Puna caparaṃ, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato, pahānārāmo hoti pahānarato;
Furthermore, a monk enjoys meditation and relishes meditation. They enjoy giving up and love to give up.
tāya ca pana bhāvanārāmatāya bhāvanāratiyā pahānārāmatāya pahānaratiyā nevattānukkaṃseti, no paraṃ vambheti.
But they don’t glorify themselves or put down others on account of their love for meditation and giving up.
Yo hi tattha dakkho analaso sampajāno patissato, ayaṃ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṃse ṭhito.
A monk who is expert, tireless, aware, and rememberful in this is said to stand in the ancient, original noble tradition.
Ime kho, bhikkhave, cattāro ariyavaṃsā aggaññā rattaññā vaṃsaññā porāṇā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.
These four noble traditions are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
Imehi ca pana, bhikkhave, catūhi ariyavaṃsehi samannāgato bhikkhu puratthimāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati;
When a monk has these four noble traditions, if they live in the east they prevail over discontent, and discontent doesn’t prevail over them.
pacchimāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati;
If they live in the west …
uttarāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati;
the north …
dakkhiṇāya cepi disāya viharati sveva aratiṃ sahati, na taṃ arati sahati.
the south, they prevail over discontent, and discontent doesn’t prevail over them.
Taṃ kissa hetu?
Why is that?
Aratiratisaho hi, bhikkhave, dhīroti.
Because a wise one prevails over desire and discontent.
(verse)

Nārati sahati dhīraṃ,
Dissatisfaction doesn’t prevail over a wise one;
nārati dhīraṃ sahati;
for the wise one is not beaten by discontent.
Dhīrova aratiṃ sahati,
A wise one prevails over discontent,
dhīro hi aratissaho.
for the wise one is a beater of discontent.
Sabbakammavihāyīnaṃ,
Who can hold back the dispeller,
panuṇṇaṃ ko nivāraye;
who’s thrown away all karma?
Nekkhaṃ jambonadasseva,
They’re like a coin of mountain gold:
ko taṃ ninditumarahati;
who is worthy of criticizing them?
Devāpi naṃ pasaṃsanti,
Even the gods praise them,
brahmunāpi pasaṃsito”ti.
and by Brahmā, too, they’re praised.”
(end of sutta⏹️)




4.29 - AN 4.29 Dhammapada: Basic Dharmas


29. Dhammapadasutta
29. Basic Dharmas
“Cattārimāni, bhikkhave, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.
“monks, these four basic Dharmas are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
Katamāni cattāri?
Which four?
Anabhijjhā, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.
Contentment, good will, right rememberfulness, and right undistractible-lucidity.
Sammāsamādhi, bhikkhave, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.
Imāni kho, bhikkhave, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhīti.
These four basic Dharmas are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
(verse)

Anabhijjhālu vihareyya,
You should live with contentment,
abyāpannena cetasā;
and a heart of good will,
Sato ekaggacittassa,
rememberful, with unified mind,
ajjhattaṃ susamāhito”ti.
serene within.”
(end of sutta⏹️)




4.30 - AN 4.30 Paribbājaka: Wanderers


30. Paribbājakasutta
30. Wanderers
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.
Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīraṃ paribbājakārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca:
Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the banks of the Sappinī river, He sat down on the seat spread out, and said to the wanderers:
“Cattārimāni, paribbājakā, dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.
“Wanderers, these four basic Dharmas are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
Katamāni cattāri?
Which four?
Anabhijjhā, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.
Contentment …
Abyāpādo, paribbājakā, dhammapadaṃ … pe … sammāsati, paribbājakā, dhammapadaṃ … pe … sammāsamādhi, paribbājakā, dhammapadaṃ aggaññaṃ rattaññaṃ vaṃsaññaṃ porāṇaṃ asaṅkiṇṇaṃ asaṅkiṇṇapubbaṃ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṃ samaṇehi brāhmaṇehi viññūhi.
Good will … Right rememberfulness … Right undistractible-lucidity …
Imāni kho, paribbājakā, cattāri dhammapadāni aggaññāni rattaññāni vaṃsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.
These four basic Dharmas are original, long-standing, traditional, and ancient. They are uncorrupted, as they have been since the beginning. They’re not being corrupted now nor will they be. Sensible ascetics and brahmins don’t look down on them.
Yo kho, paribbājakā, evaṃ vadeyya:
Wanderers, if someone should say:
‘ahametaṃ anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ:
‘I’ll reject this basic Dharma of contentment, and describe a true ascetic or brahmin who covets sensual pleasures with acute lust.’ Then I’d say to them:
‘etu vadatu byāharatu passāmissānubhāvan’ti.
‘Let them come, speak, and discuss. We’ll see how powerful they are.’
So vata, paribbājakā, anabhijjhaṃ dhammapadaṃ paccakkhāya abhijjhāluṃ kāmesu tibbasārāgaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.
It’s simply impossible to reject this basic Dharma of contentment, and point out a true ascetic or brahmin who covets sensual pleasures with acute lust.
Yo kho, paribbājakā, evaṃ vadeyya:
If someone should say:
‘ahametaṃ abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ:
‘I’ll reject this basic Dharma of good will, and describe a true ascetic or brahmin who has ill will and hateful intent.’ Then I’d say to them:
‘etu vadatu byāharatu passāmissānubhāvan’ti.
‘Let them come, speak, and discuss. We’ll see how powerful they are.’
So vata, paribbājakā, abyāpādaṃ dhammapadaṃ paccakkhāya byāpannacittaṃ paduṭṭhamanasaṅkappaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.
It’s simply impossible to reject this basic Dharma of good will, and point out a true ascetic or brahmin who has ill will and hateful intent.
Yo kho, paribbājakā, evaṃ vadeyya:
If someone should say:
‘ahametaṃ sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ:
‘I’ll reject this basic Dharma of right rememberfulness, and describe a true ascetic or brahmin who is unrememberful, with no lucid-discerning.’ Then I’d say to them:
‘etu vadatu byāharatu passāmissānubhāvan’ti.
‘Let them come, speak, and discuss. We’ll see how powerful they are.’
So vata, paribbājakā, sammāsatiṃ dhammapadaṃ paccakkhāya muṭṭhassatiṃ asampajānaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.
It’s simply impossible to reject this basic Dharma of right rememberfulness, and point out a true ascetic or brahmin who is unrememberful, with no lucid-discerning.
Yo kho, paribbājakā, evaṃ vadeyya:
If someone should say:
‘ahametaṃ sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessāmī’ti, tamahaṃ tattha evaṃ vadeyyaṃ:
‘I’ll reject this basic Dharma of right undistractible-lucidity, and describe a true ascetic or brahmin who is scattered, with straying mind.’ Then I’d say to them:
‘etu vadatu byāharatu passāmissānubhāvan’ti.
‘Let them come, speak, and discuss. We’ll see how powerful they are.’
So vata, paribbājakā, sammāsamādhiṃ dhammapadaṃ paccakkhāya asamāhitaṃ vibbhantacittaṃ samaṇaṃ vā brāhmaṇaṃ vā paññāpessatīti netaṃ ṭhānaṃ vijjati.
It’s simply impossible to reject this basic Dharma of right undistractible-lucidity, and point out a true ascetic or brahmin who is scattered, with straying mind.
Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.
If anyone imagines they can criticize and reject these four basic Dharmas, they deserve rebuke and criticism on four legitimate grounds in the present life.
Katame cattāro?
Which four?
Anabhijjhañce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi abhijjhālū kāmesu tibbasārāgā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.
If you reject the basic Dharma of contentment, then you must honor and praise those ascetics and brahmins who covet sensual pleasures with acute lust.
Abyāpādañce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi byāpannacittā paduṭṭhamanasaṅkappā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.
If you reject the basic Dharma of good will, you must honor and praise those ascetics and brahmins who have ill will and hateful intent.
Sammāsatiñce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi muṭṭhassatī asampajānā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.
If you reject the basic Dharma of right rememberfulness, then you must honor and praise those ascetics and brahmins who are unrememberful, with no lucid-discerning.
Sammāsamādhiñce bhavaṃ dhammapadaṃ garahati paṭikkosati, ye ca hi asamāhitā vibbhantacittā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṃsā.
If you reject the basic Dharma of right undistractible-lucidity, you must honor and praise those ascetics and brahmins who are scattered, with straying minds.
Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṃ paṭikkositabbaṃ maññeyya, tassa diṭṭheva dhamme ime cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.
If anyone imagines they can criticize and reject these four basic Dharmas, they deserve rebuke and criticism on four legitimate grounds in the present life.
Yepi te paribbājakā ahesuṃ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepi imāni cattāri dhammapadāni na garahitabbaṃ na paṭikkositabbaṃ amaññiṃsu.
Even those wanderers of the past, Vassa and Bhañña of Ukkalā, who taught the doctrines of no-cause, inaction, and nihilism, didn’t imagine that these four basic Dharmas should be criticized or rejected.
Taṃ kissa hetu?
Why is that?
Nindābyārosanaupārambhabhayāti.
For fear of being blamed, criticized, and faulted.
(verse)

Abyāpanno sadā sato,
One who has good will, always rememberful [of practicing ☸Dharma],
ajjhattaṃ su-samāhito;
internally well established in undistractibility-&-lucidity
Abhijjhā-vinaye sikkhaṃ,
training to remove avarice,
appamattoti vuccatī”ti.
is called ‘one who is assiduous’.”
(end of sutta⏹️)


4..4.. - AN 4 vagga 4 Cakka: Situations


4. Cakkavagga
4. Situations
Aṅguttara Nikāya 4
Numbered Discourses 4

4.31 - AN 4.31 Cakka: Situations


31. Cakkasutta
31. Situations
“Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesu.
“monks, there are these four situations. When these situations come about, any god or human who takes advantage of them will soon acquire great and abundant wealth.
Katamāni cattāri?
Which Four?
Patirūpadesavāso, sappurisāvassayo, attasammāpaṇidhi, pubbe ca katapuññatā—
Living in a suitable region, relying on good people, right determination, and past merit.
imāni kho, bhikkhave, cattāri cakkāni, yehi samannāgatānaṃ devamanussānaṃ catucakkaṃ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṃ vepullattaṃ pāpuṇanti bhogesūti.
These are the four situations. When these situations come about, any god or human who takes advantage of them will soon acquire great and abundant wealth.
(verse)

Patirūpe vase dese,
When a person lives in a suitable region,
ariyamittakaro siyā;
making friends with noble ones,
Sammāpaṇidhisampanno,
possessing right determination,
pubbe puññakato naro;
and having merit from the past,
Dhaññaṃ dhanaṃ yaso kitti,
grain, riches, fame, reputation,
sukhañcetaṃdhivattatī”ti.
and happiness come to them.”
(end of sutta⏹️)




4.32 - AN 4.32 Saṅgaha: Inclusion


32. Saṅgahasutta
32. Inclusion
“Cattārimāni, bhikkhave, saṅgahavatthūni.
“monks, there are these four ways of being inclusive.
Katamāni cattāri?
Which Four?
Dānaṃ, peyyavajjaṃ, atthacariyā, samānattatā—
Giving, kind speech, taking care, and equality.
imāni kho, bhikkhave, cattāri saṅgahavatthūnīti.
These are the four ways of being inclusive.
(verse)

Dānañca peyyavajjañca,
Giving, kind speech,
atthacariyā ca yā idha;
taking care here,
Samānattatā ca dhammesu,
and equality in worldly conditions,
tattha tattha yathārahaṃ;
in each case as they deserve.
Ete kho saṅgahā loke,
These ways of being inclusive in the world
rathassāṇīva yāyato.
are like a moving chariot’s linchpin.
Ete ca saṅgahā nāssu,
If there were no such ways of being inclusive,
na mātā puttakāraṇā;
neither mother nor father
Labhetha mānaṃ pūjaṃ vā,
would be respected and honored
pitā vā puttakāraṇā.
for what they’ve done for their children.
Yasmā ca saṅgahā ete,
But since these ways of being inclusive do exist,
samavekkhanti paṇḍitā;
the astute do regard them well,
Tasmā mahattaṃ papponti,
so they achieve greatness
pāsaṃsā ca bhavanti te”ti.
and are praised.”
(end of sutta⏹️)




4.33 - AN 4.33 Sīha: The Lion


33. Sīhasutta
33. The Lion
“Sīho, bhikkhave, migarājā sāyanhasamayaṃ āsayā nikkhamati.
“monks, towards evening the lion, king of beasts, emerges from his den,
Āsayā nikkhamitvā vijambhati.
yawns,
Vijambhitvā samantā catuddisā anuviloketi.
looks all around the four directions,
Samantā catuddisā anuviloketvā tikkhattuṃ sīhanādaṃ nadati.
and roars his lion’s roar three times.
Tikkhattuṃ sīhanādaṃ naditvā gocarāya pakkamati.
Then he sets out on the hunt.
Ye kho pana te, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṃ suṇanti, te yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti.
And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror.
Bilaṃ bilāsayā pavisanti, dakaṃ dakāsayā pavisanti, vanaṃ vanāsayā pavisanti, ākāsaṃ pakkhino bhajanti.
They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air.
Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu daḷhehi varattehi bandhanehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṃ cajamānā yena vā tena vā palāyanti.
Even the royal elephants, bound with strong harnesses in the villages, towns, and capital cities, break apart their bonds, and urinate and defecate in terror as they flee here and there.
Evaṃ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṃ pāṇānaṃ, evaṃ mahesakkho evaṃ mahānubhāvo.
That’s how powerful is the lion, king of beasts, among animals, how illustrious and mighty.
Evamevaṃ kho, bhikkhave, yadā tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā, so dhammaṃ deseti:
In the same way, when a Realized One arises in the world—perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed—he teaches the Dhamma:
‘iti sakkāyo, iti sakkāyasamudayo, iti sakkāyanirodho, iti sakkāyanirodhagāminī paṭipadā’ti.
‘Such is identity, such is the origin of identity, such is the cessation of identity, such is the practice that leads to the cessation of identity.’
Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṃ sutvā yebhuyyena bhayaṃ saṃvegaṃ santāsaṃ āpajjanti:
Now, there are gods who are long-lived, beautiful, and very happy, lasting long in their divine palaces. When they hear This Dharma by the Realized One, they’re typically filled with fear, awe, and terror.
‘aniccā vata kira, bho, mayaṃ samānā niccamhāti amaññimha;
‘Oh no! It turns out we’re impermanent, though we thought we were permanent!
addhuvā vata kira, bho, mayaṃ samānā dhuvamhāti amaññimha;
It turns out we don’t last, though we thought we were everlasting!
asassatā vata kira, bho, mayaṃ samānā sassatamhāti amaññimha.
It turns out we’re transient, though we thought we were eternal!
Mayaṃ kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti.
It turns out that we’re impermanent, not lasting, transient, and included within identity.’
Evaṃ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṃ mahesakkho evaṃ mahānubhāvoti.
That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.
(verse)

Yadā buddho abhiññāya,
The Buddha, the teacher without a peer
dhammacakkaṃ pavattayī;
in all the world with its gods,
Sadevakassa lokassa,
rolls forth the Wheel of Dhamma
satthā appaṭipuggalo.
from his own insight:
Sakkāyañca nirodhañca,
identity, its cessation,
sakkāyassa ca sambhavaṃ;
the origin of identity,
Ariyañcaṭṭhaṅgikaṃ maggaṃ,
and the noble eightfold path
dukkhūpasamagāminaṃ.
that leads to the stilling of suffering.
Yepi dīghāyukā devā,
And then the long-lived gods,
vaṇṇavanto yasassino;
so beautiful and famous,
Bhītā santāsamāpāduṃ,
are afraid and full of terror,
sīhassevitare migā.
like the other beasts when they hear a lion.
Avītivattā sakkāyaṃ,
‘We haven’t transcended identity!
aniccā kira bho mayaṃ;
It turns out we’re impermanent!’
Sutvā arahato vākyaṃ,
So they say when they hear the word
vippamuttassa tādino”ti.
of the perfected one, free and poised.”
(end of sutta⏹️)




4.34 - AN 4.34 Aggappasāda: The Best Kinds of Confidence


34. Aggappasādasutta
34. The Best Kinds of Confidence
“Cattārome, bhikkhave, aggappasādā.
“monks, these four kinds of confidence are the best.
Katame cattāro?
Which Four?
Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṃ aggamakkhāyati arahaṃ sammāsambuddho.
The Realized One, the perfected one, the fully awakened Buddha, is said to be the best of all sentient beings—be they footless, with two feet, four feet, or many feet; with form or formless; with perception or without perception or with neither perception nor non-perception.
Ye, bhikkhave, buddhe pasannā, agge te pasannā.
Those who have confidence in the Buddha have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.
Having confidence in the best, the result is the best.
Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṃ aggamakkhāyati.
The noble eightfold path is said to be the best of all conditioned things.
Ye, bhikkhave, ariye aṭṭhaṅgike magge pasannā, agge te pasannā.
Those who have confidence in the noble eightfold path have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.
Having confidence in the best, the result is the best.
Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṃ aggamakkhāyati, yadidaṃ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṃ.
Fading away is said to be the best of all things whether conditioned or unconditioned. That is, the quelling of vanity, the removing of thirst, the abolishing of clinging, the breaking of the round, the ending of craving, fading away, cessation, nirvana.
Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā.
Those who have confidence in The Dharma of fading away have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.
Having confidence in the best, the result is the best.
Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṃ aggamakkhāyati, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Ye, bhikkhave, saṅghe pasannā, agge te pasannā.
Those who have confidence in the Saṅgha have confidence in the best.
Agge kho pana pasannānaṃ aggo vipāko hoti.
Having confidence in the best, the result is the best.
Ime kho, bhikkhave, cattāro aggappasādāti.
These are the four best kinds of confidence.
(verse)

Aggato ve pasannānaṃ,
For those who, knowing the best Dharma,
aggaṃ dhammaṃ vijānataṃ;
base their confidence on the best—
Agge buddhe pasannānaṃ,
confident in the best Awakened One,
dakkhiṇeyye anuttare.
supremely worthy of a teacher’s offering;
Agge dhamme pasannānaṃ,
confident in the best Dharma,
virāgūpasame sukhe;
the pleasure of fading and stilling;
Agge saṅghe pasannānaṃ,
confident in the best Saṅgha,
puññakkhette anuttare.
the supreme field of merit—
Aggasmiṃ dānaṃ dadataṃ,
giving gifts to the best,
aggaṃ puññaṃ pavaḍḍhati;
the best of merit grows:
Aggaṃ āyu ca vaṇṇo ca,
the best lifespan, beauty,
yaso kitti sukhaṃ balaṃ.
fame, reputation, happiness, and strength.
Aggassa dātā medhāvī,
An intelligent person gives to the best,
aggadhammasamāhito;
settled on the best Dharma.
Devabhūto manusso vā,
When they become a god or human,
aggappatto pamodatī”ti.
they rejoice at reaching the best.”
(end of sutta⏹️)




4.35 - AN 4.35 Vassakāra: With Vassakāra


35. Vassakārasutta
35. With Vassakāra
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Catūhi kho mayaṃ, bho gotama, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema.
“Master Gotama, when someone has four dharmas we describe him as a great man with great wisdom.
Katamehi catūhi?
Which Four?
Idha, bho gotama, bahussuto hoti tassa tasseva sutajātassa
They are very learned in diverse fields of learning.
tassa tasseva kho pana bhāsitassa atthaṃ jānāti: ‘ayaṃ imassa bhāsitassa attho, ayaṃ imassa bhāsitassa attho’ti.
They understand the meaning of diverse statements, saying: ‘This is what that statement means; that is what this statement means.’
Satimā kho pana hoti cirakatampi cirabhāsitampi saritā anussaritā
They are rememberful, able to remember and recollect what was said and done long ago.
yāni kho pana tāni gahaṭṭhakāni kiṃkaraṇīyāni, tattha dakkho hoti analaso, tatrupāyāya vīmaṃsāya samannāgato alaṃ kātuṃ alaṃ saṃvidhātuṃ.
They are expert and tireless in household duties, understanding how to go about things in order to complete and organize the work.
Imehi kho mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpema.
When someone has these four dharmas we describe him as a great man with great wisdom.
Sace me, bho gotama, anumoditabbaṃ anumodatu me bhavaṃ gotamo;
If Master Gotama agrees with me, please say so.
sace pana me, bho gotama, paṭikkositabbaṃ paṭikkosatu me bhavaṃ gotamo”ti.
If he disagrees, please say so.”
“Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na paṭikkosāmi.
“Brahmin, I neither agree nor disagree with you,
Catūhi kho ahaṃ, brāhmaṇa, dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemi.
but when someone has four dharmas I describe him as a great man with great wisdom.
Katamehi catūhi?
Which Four?
Idha, brāhmaṇa, bahujanahitāya paṭipanno hoti bahujanasukhāya;
It’s when someone practices for the welfare and happiness of the people.
bahu’ssa janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā.
They’ve established many people in the noble procedure, that is, the Dharmas of goodness and skillfulness.
So yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi;
They think what they want to think, and don’t think what they don’t want to think.
yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti.
They consider what they want to consider, and don’t consider what they don’t want to consider.
Iti cetovasippatto hoti vitakkapathe.
Thus they have achieved mental mastery of the paths of thought.
Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī.
They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
Āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
They realize the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Neva kho tyāhaṃ, brāhmaṇa, anumodāmi na pana paṭikkosāmi.
Brahmin, I neither agree nor disagree with you,
Imehi kho ahaṃ, brāhmaṇa, catūhi dhammehi samannāgataṃ mahāpaññaṃ mahāpurisaṃ paññāpemī”ti.
but when someone has these four dharmas I describe him as a great man with great wisdom.”
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.
“It’s incredible, Master Gotama, it’s amazing!
Yāva subhāsitañcidaṃ bhotā gotamena.
How well said this was by Master Gotama!
Imehi ca mayaṃ, bho gotama, catūhi dhammehi samannāgataṃ bhavantaṃ gotamaṃ dhārema;
And we will remember Master Gotama as someone who has these four dharmas.
bhavañhi gotamo bahujanahitāya paṭipanno bahujanasukhāya;
For Master Gotama practices for the welfare and happiness of the people …
bahu te janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā.
Bhavañhi gotamo yaṃ vitakkaṃ ākaṅkhati vitakketuṃ taṃ vitakkaṃ vitakketi, yaṃ vitakkaṃ nākaṅkhati vitakketuṃ na taṃ vitakkaṃ vitakketi, yaṃ saṅkappaṃ ākaṅkhati saṅkappetuṃ taṃ saṅkappaṃ saṅkappeti, yaṃ saṅkappaṃ nākaṅkhati saṅkappetuṃ na taṃ saṅkappaṃ saṅkappeti.
Bhavañhi gotamo cetovasippatto vitakkapathe.
Master Gotama has achieved mental mastery of the paths of thought.
Bhavañhi gotamo catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī.
Master Gotama gets the four jhānas … when he wants, without trouble or difficulty.
Bhavañhi gotamo āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī”ti.
Master Gotama has realized the undefiled freedom of heart and freedom by wisdom in this very life. He lives having realized it with his own insight due to the ending of defilements.”
“Addhā kho tyāhaṃ, brāhmaṇa, āsajja upanīya vācā bhāsitā.
“Your words are clearly invasive and intrusive, brahmin.
Api ca tyāhaṃ byākarissāmi:
Nevertheless, I will answer you.
‘ahañhi, brāhmaṇa, bahujanahitāya paṭipanno bahujanasukhāya;
For I do practice for the welfare and happiness of the people …
bahu me janatā ariye ñāye patiṭṭhāpitā, yadidaṃ kalyāṇadhammatā kusaladhammatā.
Ahañhi, brāhmaṇa, yaṃ vitakkaṃ ākaṅkhāmi vitakketuṃ taṃ vitakkaṃ vitakkemi, yaṃ vitakkaṃ nākaṅkhāmi vitakketuṃ na taṃ vitakkaṃ vitakkemi, yaṃ saṅkappaṃ ākaṅkhāmi saṅkappetuṃ taṃ saṅkappaṃ saṅkappemi, yaṃ saṅkappaṃ nākaṅkhāmi saṅkappetuṃ na taṃ saṅkappaṃ saṅkappemi.
Ahañhi, brāhmaṇa, cetovasippatto vitakkapathe.
I have achieved mental mastery of the paths of thought.
Ahañhi, brāhmaṇa, catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī.
I do get the four jhānas … when I want, without trouble or difficulty.
Ahañhi, brāhmaṇa, āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmī’ti.
I have realized the undefiled freedom of heart and freedom by wisdom in this very life. I live having realized it with my own insight due to the ending of defilements.
(verse)

Yo vedi sabbasattānaṃ,
He discovered release from the snare of death
maccupāsappamocanaṃ;
for all beings,
Hitaṃ devamanussānaṃ,
and explained the procedure of The Dharma
ñāyaṃ dhammaṃ pakāsayi;
for the welfare of gods and humans.
Yaṃ ve disvā ca sutvā ca,
When they see him or hear him,
pasīdanti bahū janā.
many people become confident.
Maggāmaggassa kusalo,
He is skilled in the variety of paths,
Katakicco anāsavo;
he has completed the task and is free of defilements.
Buddho antimasārīro,
The Buddha, bearing his final body,
Mahāpañño mahāpurisoti vuccatī”ti.
is called ‘a great man, of great wisdom’.”
(end of sutta⏹️)




4.36 - AN 4.36 Doṇa: Doṇa


36. Doṇasutta
36. Doṇa
Ekaṃ samayaṃ bhagavā antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti.
At one time the Buddha was traveling along the road between Ukkaṭṭhā and Setabya,
Doṇopi sudaṃ brāhmaṇo antarā ca ukkaṭṭhaṃ antarā ca setabyaṃ addhānamaggappaṭipanno hoti.
as was the brahmin Doṇa.
Addasā kho doṇo brāhmaṇo bhagavato pādesu cakkāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni;
Doṇa saw that the Buddha’s footprints had thousand-spoked wheels, with rims and hubs, complete in every detail.
disvānassa etadahosi:
It occurred to him:
“acchariyaṃ vata bho, abbhutaṃ vata bho.
“It’s incredible, it’s amazing!
Na vatimāni manussabhūtassa padāni bhavissantī”ti.
Surely these couldn’t be the footprints of a human being?”
Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle nisīdi pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāya parimukhaṃ satiṃ upaṭṭhapetvā.
The Buddha had left the road and sat at the root of a tree cross-legged, with his body straight and his rememberfulness established right there.
Atha kho doṇo brāhmaṇo bhagavato padāni anugacchanto addasa bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathamanuppattaṃ dantaṃ guttaṃ saṃyatindriyaṃ nāgaṃ.
Then Doṇa, following the Buddha’s footprints, saw him sitting at the tree root—impressive and inspiring, with peaceful faculties and mind, attained to the highest taming and serenity, like an elephant with tamed, guarded, and controlled faculties.
Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca:
He went up to the Buddha, and said to him:
“Devo no bhavaṃ bhavissatī”ti?
“Sir, might you be a god?”
“Na kho ahaṃ, brāhmaṇa, devo bhavissāmī”ti.
“I will not be a god, brahmin.”
“Gandhabbo no bhavaṃ bhavissatī”ti?
“Might you be a fairy?”
“Na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī”ti.
“I will not be a fairy.”
“Yakkho no bhavaṃ bhavissatī”ti?
“Might you be a native spirit?”
“Na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī”ti.
“I will not be a native spirit.”
“Manusso no bhavaṃ bhavissatī”ti?
“Might you be a human?”
“Na kho ahaṃ, brāhmaṇa, manusso bhavissāmī”ti.
“I will not be a human.”
“‘Devo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno:
“When asked whether you might be a god, fairy, native spirit, or human,
‘na kho ahaṃ, brāhmaṇa, devo bhavissāmī’ti vadesi.
you answer that you will not be any of these.
‘Gandhabbo no bhavaṃ bhavissatī’ti, iti puṭṭho samāno:
‘na kho ahaṃ, brāhmaṇa, gandhabbo bhavissāmī’ti vadesi.
‘Yakkho no bhavaṃ bhavissatī’ti, iti puṭṭho samāno:
‘na kho ahaṃ, brāhmaṇa, yakkho bhavissāmī’ti vadesi.
‘Manusso no bhavaṃ bhavissatī’ti, iti puṭṭho samāno:
‘na kho ahaṃ, brāhmaṇa, manusso bhavissāmī’ti vadesi.
Atha ko carahi bhavaṃ bhavissatī”ti?
What then might you be?”
“Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā devo bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
“Brahmin, if I had not given up defilements I might have become a god … a fairy … a native spirit … or a human. But I have given up those defilements, cut them off at the root, made them like a palm stump, obliterated them so they are unable to arise in the future.
Yesaṃ kho ahaṃ, brāhmaṇa, āsavānaṃ appahīnattā gandhabbo bhaveyyaṃ … yakkho bhaveyyaṃ … manusso bhaveyyaṃ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṃ anuppādadhammā.
Seyyathāpi, brāhmaṇa, uppalaṃ vā padumaṃ vā puṇḍarīkaṃ vā udake jātaṃ udake saṃvaḍḍhaṃ udakā accuggamma tiṭṭhati anupalittaṃ udakena;
Suppose there was a blue water lily, or a pink or white lotus. Though it sprouted and grew in the water, it would rise up above the water and stand with no water clinging to it.
evamevaṃ kho ahaṃ, brāhmaṇa, loke jāto loke saṃvaḍḍho lokaṃ abhibhuyya viharāmi anupalitto lokena.
In the same way, though I was born and grew up in the world, I live having mastered the world, and the world does not cling to me.
Buddhoti maṃ, brāhmaṇa, dhārehīti.
Remember me, brahmin, as a Buddha.
(verse)

Yena devūpapatyassa,
I could have been reborn as a god,
gandhabbo vā vihaṅgamo;
or as a fairy flying through the sky.
Yakkhattaṃ yena gaccheyyaṃ,
I could have become a native spirit,
manussattañca abbaje;
or returned as a human.
Te mayhaṃ āsavā khīṇā,
But the defilements that could bring about these rebirths
viddhastā vinaḷīkatā.
I’ve ended, smashed, and gutted.
Puṇḍarīkaṃ yathā vaggu,
Like a graceful lotus,
Toyena nupalippati;
to which water does not cling,
Nupalippāmi lokena,
the world doesn’t cling to me,
Tasmā buddhosmi brāhmaṇā”ti.
and so, brahmin, I am a Buddha.”
(end of sutta⏹️)




4.37 - AN 4.37 Aparihāniya: Non-decline


37. Aparihāniyasutta
37. Non-decline
“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo parihānāya nibbānasseva santike.
“monks, a monk who has four dharmas can’t decline, and is close to nirvana.
Katamehi catūhi?
Which Four?
Idha, bhikkhave, bhikkhu sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṃ anuyutto hoti.
A monk is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness.
Kathañca, bhikkhave, bhikkhu sīlasampanno hoti?
And how is a monk accomplished in ethics?
Idha, bhikkhave, bhikkhu sīlavā hoti pātimokkhasaṃvarasaṃvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu.
It’s when a monk is ethical, restrained in the monastic code, and accomplished in appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, bhikkhave, bhikkhu sīlasampanno hoti.
That’s how a monk is accomplished in ethics.
Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti?
And how does a monk guard the sense doors?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
When a monk sees a sight with their eyes, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.
If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …
Hearing a sound with their ears …
ghānena gandhaṃ ghāyitvā …
Smelling an odor with their nose …
jivhāya rasaṃ sāyitvā …
Tasting a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
Feeling a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
Knowing a thought with their mind, they don’t get caught up in the features and details.
Yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.
Evaṃ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.
That’s how a monk guards the sense doors.
Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti?
And how does a monk eat in moderation?
Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:
It’s when a monk reflects properly on the food that they eat:
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti.
‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. So that I will put an end to old discomfort and not give rise to new discomfort, and so that I will keep on living blamelessly and at ease.’
Evaṃ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.
That’s how a monk eats in moderation.
Kathañca, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti?
And how is a monk dedicated to wakefulness?
Idha, bhikkhave, bhikkhu divasaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti;
It’s when a monk practices walking and sitting meditation by day, purifying their mind from obstacles.
rattiyā paṭhamaṃ yāmaṃ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti;
In the evening, they continue to practice walking and sitting meditation.
rattiyā majjhimaṃ yāmaṃ dakkhiṇena passena sīhaseyyaṃ kappeti, pāde pādaṃ accādhāya, sato sampajāno uṭṭhānasaññaṃ manasi karitvā;
In the middle of the night, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—rememberful and aware, and focused on the time of getting up.
rattiyā pacchimaṃ yāmaṃ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṃ parisodheti.
In the last part of the night, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles.
Evaṃ kho, bhikkhave, bhikkhu jāgariyaṃ anuyutto hoti.
This is how a monk is dedicated to wakefulness.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu abhabbo parihānāya, nibbānasseva santiketi.
A monk who has these four dharmas can’t decline, and has drawn near to nirvana.
(verse)

Sīle patiṭṭhito bhikkhu,
Established in ethics,
indriyesu ca saṃvuto;
restrained in the sense faculties,
Bhojanamhi ca mattaññū,
eating in moderation,
jāgariyaṃ anuyuñjati.
and dedicated to wakefulness;
Evaṃ vihārī ātāpī,
a monk lives like this, with ardent energy,
ahorattamatandito;
tireless all night and day,
Bhāvayaṃ kusalaṃ dhammaṃ,
developing skillful Dharmas,
yogakkhemassa pattiyā.
in order to find sanctuary.
Appamādarato bhikkhu,
A monk who loves to be diligent,
pamāde bhayadassi vā;
seeing fear in negligence,
Abhabbo parihānāya,
can’t decline,
nibbānasseva santike”ti.
and has drawn near to nirvana.”
(end of sutta⏹️)




4.38 - AN 4.38 Patilīna: Withdrawn


38. Patilīnasutta
38. Withdrawn
“Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccati.
“monks, a monk has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.
Kathañca, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti?
And how has a monk eliminated idiosyncratic interpretations of the truth?
Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṃ puthupaccekasaccāni, seyyathidaṃ—
Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example:
sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṃ jīvaṃ taṃ sarīranti vā, aññaṃ jīvaṃ aññaṃ sarīranti vā, hoti tathāgato paraṃ maraṇāti vā, na hoti tathāgato paraṃ maraṇāti vā, hoti ca na ca hoti tathāgato paraṃ maraṇāti vā, neva hoti na na hoti tathāgato paraṃ maraṇāti vā;
the world is eternal, or not eternal, or finite, or infinite; the soul and the body are the same thing, or they are different things; after death, a Realized One exists, or doesn’t exist, or both exists and doesn’t exist, or neither exists nor doesn’t exist.
sabbāni tāni nuṇṇāni honti panuṇṇāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni.
A monk has dispelled, eliminated, thrown out, rejected, let go of, given up, and relinquished all these.
Evaṃ kho, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti.
That’s how a monk has eliminated idiosyncratic interpretations of the truth.
Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti?
And how has a monk totally given up searching?
Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā.
It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path.
Evaṃ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.
That’s how a monk has totally given up searching.
Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti?
And how has a monk stilled the physical process?
Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
It’s when, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
Evaṃ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.
That’s how a monk has stilled the physical process.
Kathañca, bhikkhave, bhikkhu patilīno hoti?
And how is a monk withdrawn?
Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.
It’s when they’ve given up the conceit ‘I am’, cut it off at the root, made it like a palm stump, obliterated it, so it’s unable to arise in the future.
Evaṃ kho, bhikkhave, bhikkhu patilīno hoti.
That’s how a monk is withdrawn.
Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccatīti.
A monk has eliminated idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.
(verse)

Kāmesanā bhavesanā,
The search for sensual pleasures, for a good rebirth,
brahmacariyesanā saha;
together with the search for a spiritual path;
Iti saccaparāmāso,
holding tight to the notion ‘this is the truth’,
diṭṭhiṭṭhānā samussayā.
and the mass of grounds for views.
Sabbarāgavirattassa,
For one detached from all lusts,
taṇhakkhayavimuttino;
freed by the ending of craving,
Esanā paṭinissaṭṭhā,
searching has been relinquished,
diṭṭhiṭṭhānā samūhatā.
and viewpoints eradicated.
Sa ve santo sato bhikkhu,
That monk is peaceful and rememberful,
passaddho aparājito;
a pacified champion.
Mānābhisamayā buddho,
And when they’re awakened by comprehending conceit,
patilīnoti vuccatī”ti.
they’re called ‘withdrawn’.”
(end of sutta⏹️)




4.39 - AN 4.39 Ujjaya: With Ujjaya


39. Ujjayasutta
39. With Ujjaya
Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho ujjayo brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“bhavampi no gotamo yaññaṃ vaṇṇetī”ti?
“Does Master Gotama praise sacrifice?”
“Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi;
“Brahmin, I don’t praise all sacrifices.
na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi.
Nor do I criticize all sacrifices.
Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti;
Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered.
evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi.
I criticize that kind of violent sacrifice.
Taṃ kissa hetu?
Why is that?
Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.
Because neither perfected ones nor those who have entered the path to perfection will attend such a violent sacrifice.
Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti;
But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered.
evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi, yadidaṃ niccadānaṃ anukulayaññaṃ.
I praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice.
Taṃ kissa hetu?
Why is that?
Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannāti.
Because perfected ones and those who have entered the path to perfection will attend such a non-violent sacrifice.
(verse)

Assamedhaṃ purisamedhaṃ,
Horse sacrifice, human sacrifice,
Sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ;
the sacrifices of the ‘stick-casting’,
Mahāyaññā mahārambhā,
the ‘royal soma drinking’, and the ‘unbarred’—
Na te honti mahapphalā.
these huge violent sacrifices yield no great fruit.
Ajeḷakā ca gāvo ca,
The great sages of good conduct
vividhā yattha haññare;
don’t attend sacrifices
Na taṃ sammaggatā yaññaṃ,
where goats, sheep, and cattle,
upayanti mahesino.
and various creatures are killed.
Ye ca yaññā nirārambhā,
But the great sages of good conduct
yajanti anukulaṃ sadā;
do attend non-violent sacrifices
Ajeḷakā ca gāvo ca,
of regular family tradition,
vividhā nettha haññare;
where goats, sheep, and cattle,
Tañca sammaggatā yaññaṃ,
and various creatures aren’t killed.
upayanti mahesino.
Etaṃ yajetha medhāvī,
An intelligent person should sacrifice like this,
eso yañño mahapphalo;
for this sacrifice is very fruitful.
Etaṃ hi yajamānassa,
For a sponsor of sacrifices like this,
seyyo hoti na pāpiyo;
things get better, not worse.
Yañño ca vipulo hoti,
Such a sacrifice is truly abundant,
pasīdanti ca devatā”ti.
and even the deities are pleased.”
(end of sutta⏹️)




4.40 - AN 4.40 Udāyī: With Udāyī


40. Udāyīsutta
40. With Udāyī
Atha kho udāyī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā … pe … ekamantaṃ nisinno kho udāyī brāhmaṇo bhagavantaṃ etadavoca:
Then Udāyī the brahmin went up to the Buddha, … and said to him:
“bhavampi no gotamo yaññaṃ vaṇṇetī”ti?
“Does Master Gotama praise sacrifice?”
“Na kho ahaṃ, brāhmaṇa, sabbaṃ yaññaṃ vaṇṇemi;
“Brahmin, I don’t praise all sacrifices.
na panāhaṃ, brāhmaṇa, sabbaṃ yaññaṃ na vaṇṇemi.
Nor do I criticize all sacrifices. …
Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṃ āpajjanti;
Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of animals are slaughtered.
evarūpaṃ kho ahaṃ, brāhmaṇa, sārambhaṃ yaññaṃ na vaṇṇemi.
I don’t praise that kind of violent sacrifice.
Taṃ kissa hetu?
Evarūpañhi, brāhmaṇa, sārambhaṃ yaññaṃ na upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannā.
Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṃ āpajjanti;
But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of animals are not slaughtered.
evarūpaṃ kho ahaṃ, brāhmaṇa, nirārambhaṃ yaññaṃ vaṇṇemi, yadidaṃ niccadānaṃ anukulayaññaṃ.
I do praise that kind of non-violent sacrifice; for example, a regular gift as an ongoing family sacrifice.
Taṃ kissa hetu?
Evarūpañhi, brāhmaṇa, nirārambhaṃ yaññaṃ upasaṅkamanti arahanto vā arahattamaggaṃ vā samāpannāti.
(verse)

Abhisaṅkhataṃ nirārambhaṃ,
A sacrifice at the right time,
yaññaṃ kālena kappiyaṃ;
which is allowable and deliberately non-violent,
Tādisaṃ upasaṃyanti,
is attended by
saññatā brahmacārayo.
restrained spiritual practitioners.
Vivaṭacchadā ye loke,
The Buddhas—who have drawn back the veil from the world,
vītivattā kulaṃ gatiṃ;
transcending time and rebirth—
Yaññametaṃ pasaṃsanti,
praise this sacrifice,
buddhā yaññassa kovidā.
as they are expert in sacrifice.
Yaññe vā yadi vā saddhe,
When you’ve prepared a suitable offering,
habyaṃ katvā yathārahaṃ;
whether as sacrifice or for ancestors,
Pasannacitto yajati,
sacrifice it with confident heart,
sukhette brahmacārisu.
in the fertile field of spiritual practitioners.
Suhutaṃ suyiṭṭhaṃ suppattaṃ,
When it’s well-gotten, well-offered, and well-sacrificed,
Dakkhiṇeyyesu yaṃ kataṃ;
to those worthy of a teacher’s offering,
Yañño ca vipulo hoti,
a sacrifice is truly abundant,
Pasīdanti ca devatā.
and even the deities are pleased.
Evaṃ yajitvā medhāvī,
When an intelligent, faithful person,
saddho muttena cetasā;
sacrifices like this, with a mind of letting go,
Abyābajjhaṃ sukhaṃ lokaṃ,
that astute one is reborn
paṇḍito upapajjatī”ti.
in a happy, pleasing world.”
(end of sutta⏹️)




4..5.. - AN 4 vagga 5 Rohitassa: With Rohitassa


5. Rohitassavagga
5. With Rohitassa

4.41 - AN 4.41 Samādhibhāvanā: Ways of Developing undistractible-lucidity Further


41. Samādhibhāvanāsutta
41. Ways of Developing undistractible-lucidity Further
“Catasso imā, bhikkhave, samādhibhāvanā.
“monks, there are these four ways of developing undistractible-lucidity further.
Katamā catasso?
Which Four?
Atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati;
There is a way of developing undistractible-lucidity further that leads to pleasureful meditation in the present life.
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati;
There is a way of developing undistractible-lucidity further that leads to gaining knowledge and vision.
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati;
There is a way of developing undistractible-lucidity further that leads to rememberfulness and awareness.
atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.
There is a way of developing undistractible-lucidity further that leads to the ending of defilements.

4.41.4.1 – (1. STED Four Jhānas for pleasant abiding now)


Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati?
And what is the way of developing undistractible-lucidity further that leads to pleasureful meditation in the present life?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṃvattati.
This is the way of developing undistractible-lucidity further that leads to pleasureful meditation in the present life.

4.41.4.2 – (2. STED smd-asnd: For knowledge and vision)


Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati?
And what is the way of developing undistractible-lucidity further that leads to gaining knowledge and vision?
Idha, bhikkhave, bhikkhu ālokasaññaṃ manasi karoti, divāsaññaṃ adhiṭṭhāti—
It’s when a monk focuses on the perception of light, concentrating on the perception of day,
yathā divā tathā rattiṃ, yathā rattiṃ tathā divā.
regardless of whether it’s night or day.
Iti vivaṭena cetasā apariyonaddhena sappabhāsaṃ cittaṃ bhāveti.
And so, with an open and unenveloped heart, they develop a mind that’s full of radiance.
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṃvattati.
This is the way of developing undistractible-lucidity further that leads to gaining knowledge and vision.

4.41.4.3 – (3. For sati and sampajaññāya)


Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati?
And what is the way of developing undistractible-lucidity further that leads to rememberfulness and awareness?
Idha, bhikkhave, bhikkhuno
It’s when a monk
viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti;
knows feelings as they arise, as they remain, and as they go away.
viditā saññā … pe …
knows perceptions as they arise, as they remain, and as they go away.
viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṃ gacchanti.
knows thoughts as they arise, as they remain, and as they go away.
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati.
This is the way of developing undistractible-lucidity further that leads to rememberfulness and awareness.

4.41.4.4 – (4. For destroying Āsava's)


Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati?
And what is the way of developing undistractible-lucidity further that leads to the ending of defilements?
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:
It’s when a monk meditates observing rise and fall in the five grasping aggregates.
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo;
Such is feeling, such is the origin of feeling, such is the ending of feeling.
iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo;
Such is perception, such is the origin of perception, such is the ending of perception.
iti saṅkhārā, iti saṅkhārānaṃ samudayo, iti saṅkhārānaṃ atthaṅgamo;
Such are co-doings, such is the origin of co-doings, such is the ending of co-doings.
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti.
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
Ayaṃ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati.
This is the way of developing undistractible-lucidity further that leads to the ending of defilements.
Imā kho, bhikkhave, catasso samādhibhāvanā.
These are the four ways of developing undistractible-lucidity further.
Idañca pana metaṃ, bhikkhave, sandhāya bhāsitaṃ pārāyane puṇṇakapañhe:
And it was in this connection that I said in ‘The Way to the Beyond’, in ‘The Questions of Puṇṇaka’:

4.41.5 – (verse from KN Snp 5.4 Puṇṇaka)


‘Saṅkhāya lokasmiṃ paroparāni,
‘Having considered the world high and low,
Yassiñjitaṃ natthi kuhiñci loke;
they’re not shaken by anything in the world.
Santo vidhūmo anīgho nirāso,
Peaceful, unclouded, untroubled, with no need for hope,
Atāri so jātijaranti brūmī’”ti.
they’ve crossed over birth and old age, I declare.’”
(end of sutta⏹️)




4.42 - AN 4.42 Pañhabyākaraṇa: Ways of Answering Questions


42. Pañhabyākaraṇasutta
42. Ways of Answering Questions
“Cattārimāni, bhikkhave, pañhabyākaraṇāni.
“monks, there are these four ways of answering questions.
Katamāni cattāri?
Which Four?
Atthi, bhikkhave, pañho ekaṃsabyākaraṇīyo;
There is a question that should be answered definitively.
atthi, bhikkhave, pañho vibhajjabyākaraṇīyo;
There is a question that should be answered analytically.
atthi, bhikkhave, pañho paṭipucchābyākaraṇīyo;
There is a question that should be answered with a counter-question.
atthi, bhikkhave, pañho ṭhapanīyo.
There is a question that should be set aside.
Imāni kho, bhikkhave, cattāri pañhabyākaraṇānīti.
These are the four ways of answering questions.
(verse)

Ekaṃsavacanaṃ ekaṃ,
One is stated definitively,
vibhajjavacanāparaṃ;
another analytically,
Tatiyaṃ paṭipuccheyya,
a third with a counter-question,
catutthaṃ pana ṭhāpaye.
while a fourth is set aside.
Yo ca tesaṃ tattha tattha,
A monk who knows each of these,
jānāti anudhammataṃ;
in line with good Dharmas,
Catupañhassa kusalo,
is said to be skilled
āhu bhikkhuṃ tathāvidhaṃ.
in the four kinds of questions.
Durāsado duppasaho,
They’re hard to attack, hard to defeat,
gambhīro duppadhaṃsiyo;
deep, and hard to crush.
Atho atthe anatthe ca,
They’re expert in both
ubhayassa hoti kovido.
what the meaning is and what it isn’t.
Anatthaṃ parivajjeti,
Rejecting what is not the meaning,
atthaṃ gaṇhāti paṇḍito;
an astute person grasps the meaning.
Atthābhisamayā dhīro,
A wise one, comprehending the meaning,
paṇḍitoti pavuccatī”ti.
is called ‘astute’.”

4.43 - AN 4.43 Paṭhamakodhagaru: Valuing Anger


43. Paṭhamakodhagarusutta
43. Valuing Anger
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Kodhagaru na saddhammagaru, makkhagaru na saddhammagaru, lābhagaru na saddhammagaru, sakkāragaru na saddhammagaru.
People who value anger, or denigration, or material possessions, or honor rather than the true Dharma.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmiṃ.
These are the four people found in the world.
Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
These four people are found in the world.
Katame cattāro?
Which Four?
Saddhammagaru na kodhagaru, saddhammagaru na makkhagaru, saddhammagaru na lābhagaru, saddhammagaru na sakkāragaru.
People who value the true Dharma rather than anger, or denigration, or material possessions, or honor.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasminti.
These are the four people found in the world.
(verse)

Kodhamakkhagarū bhikkhū,
monks who value anger and denigration,
lābhasakkāragāravā;
possessions and honor,
Na te dhamme virūhanti,
don’t grow in The Dharma
sammāsambuddhadesite.
that was taught by the perfected Buddha.
Ye ca saddhammagaruno,
But those who value the true Dharma,
vihaṃsu viharanti ca;
who have lived it, and are living it now,
Te ve dhamme virūhanti,
these do grow in The Dharma
sammāsambuddhadesite”ti.
that was taught by the perfected Buddha.”

4.44 - AN 4.44 Dutiyakodhagaru: Valuing Anger (2nd)


44. Dutiyakodhagarusutta
44. Valuing Anger (2nd)
“Cattārome, bhikkhave, asaddhammā.
“monks, these four things oppose the true Dharma.
Katame cattāro?
Which Four?
Kodhagarutā na saddhammagarutā, makkhagarutā na saddhammagarutā, lābhagarutā na saddhammagarutā, sakkāragarutā na saddhammagarutā.
Valuing anger, denigration, material possessions, and honor rather than the true Dharma.
Ime kho, bhikkhave, cattāro asaddhammā.
These are the four things that oppose the true Dharma.
Cattārome, bhikkhave, saddhammā.
These four things are the true Dharma.
Katame cattāro?
Which Four?
Saddhammagarutā na kodhagarutā, saddhammagarutā na makkhagarutā, saddhammagarutā na lābhagarutā, saddhammagarutā na sakkāragarutā.
Valuing the true Dharma rather than anger, denigration, material possessions, and honor.
Ime kho, bhikkhave, cattāro saddhammāti.
These are the four things that are the true Dharma.
(verse)

Kodhamakkhagaru bhikkhu,
A monk who values anger and denigration,
lābhasakkāragāravo;
possessions and honor,
Sukhette pūtibījaṃva,
doesn’t grow in the true Dharma,
saddhamme na virūhati.
like a rotten seed in a good field.
Ye ca saddhammagaruno,
But those who value the true Dharma,
vihaṃsu viharanti ca;
who have lived it, and are living it now,
Te ve dhamme virūhanti,
these do grow in The Dharma,
snehānvayamivosadhā”ti.
like well-watered herbs.”

4.45 - AN 4.45 Rohitassa: With Rohitassa


45. Rohitassasutta
45. With Rohitassa
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Atha kho rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho rohitasso devaputto bhagavantaṃ etadavoca:
Then, late at night, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:
“Yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā”ti?
“Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?”
“Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī”ti.
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.”
“Acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing,
Yāva subhāsitamidaṃ, bhante, bhagavatā:
how well said this was by the Buddha.
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’”ti.
“Bhūtapubbāhaṃ, bhante, rohitasso nāma isi ahosiṃ bhojaputto iddhimā vehāsaṅgamo.
Once upon a time, I was a hermit called Rohitassa, son of Bhoja. I was a sky-walker with psychic powers.
Tassa mayhaṃ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṃ tālacchāyaṃ atipāteyya.
I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow.
Tassa mayhaṃ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo.
My stride was such that it could span from the eastern ocean to the western ocean.
Tassa mayhaṃ, bhante, evarūpena javena samannāgatassa evarūpena ca padavītihārena evarūpaṃ icchāgataṃ uppajji:
Having such speed and stride, this wish came to me:
‘ahaṃ gamanena lokassa antaṃ pāpuṇissāmī’ti.
‘I will reach the end of the world by traveling.’
So kho ahaṃ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṃ gantvā appatvāva lokassa antaṃ antarāyeva kālaṅkato.
I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.
Acchariyaṃ, bhante, abbhutaṃ, bhante.
It’s incredible, sir, it’s amazing,
Yāva subhāsitamidaṃ, bhante, bhagavatā:
how well said this was by the Buddha.”
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’”ti.
“‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyan’ti vadāmi.
“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.
Na cāhaṃ, āvuso, appatvāva lokassa antaṃ dukkhassa antakiriyaṃ vadāmi.
But I also say there’s no making an end of suffering without reaching the end of the world.
Api cāhaṃ, āvuso, imasmiṃyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.
For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.
(verse)

Gamanena na pattabbo,
The end of the world can never
lokassanto kudācanaṃ;
be reached by traveling.
Na ca appatvā lokantaṃ,
But without reaching the end of the world,
dukkhā atthi pamocanaṃ.
there’s no release from suffering.
Tasmā have lokavidū sumedho,
So a clever person, understanding the world,
Lokantagū vusitabrahmacariyo;
has completed the spiritual journey, and gone to the end of the world.
Lokassa antaṃ samitāvi ñatvā,
A peaceful one, knowing the end of the world,
Nāsīsatī lokamimaṃ parañcā”ti.
does not hope for this world or the next.”

4.46 - AN 4.46 Dutiyarohitassa: With Rohitassa (2nd)


46. Dutiyarohitassasutta
46. With Rohitassa (2nd)
Atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi:
Then, when the night had passed, the Buddha addressed the monks:
“imaṃ, bhikkhave, rattiṃ rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yenāhaṃ tenupasaṅkami; upasaṅkamitvā maṃ abhivādetvā ekamantaṃ aṭṭhāsi. Ekamantaṃ ṭhito kho, bhikkhave, rohitasso devaputto maṃ etadavoca:
“Tonight, the glorious god Rohitassa, lighting up the entire Jeta’s Grove, came to me, bowed, stood to one side, and said to me:
‘yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṃ vā daṭṭhuṃ vā pāpuṇituṃ vā’ti?
‘Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?’ …
Evaṃ vutte, ahaṃ, bhikkhave, rohitassaṃ devaputtaṃ etadavocaṃ:
(The rest of this discourse is the same as the previous discourse, AN 4.45.)
‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmī’ti.
Evaṃ vutte, bhikkhave, rohitasso devaputto maṃ etadavoca:
‘acchariyaṃ, bhante, abbhutaṃ, bhante.
Yāva subhāsitamidaṃ, bhante, bhagavatā—
yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi’.

4.47 - AN 4.47 Suvidūra: Very Far Apart


47. Suvidūrasutta
47. Very Far Apart
“Cattārimāni, bhikkhave, suvidūravidūrāni.
“monks, these four things are very far apart.
Katamāni cattāri?
Which Four?
Nabhañca, bhikkhave, pathavī ca;
The sky and the earth. …
idaṃ paṭhamaṃ suvidūravidūre.
Orimañca, bhikkhave, tīraṃ samuddassa pārimañca;
The near and the far shore of the ocean. …
idaṃ dutiyaṃ suvidūravidūre.
Yato ca, bhikkhave, verocano abbhudeti yattha ca atthameti;
Where the sun rises and where it sets. …
idaṃ tatiyaṃ suvidūravidūre.
Satañca, bhikkhave, dhammo asatañca dhammo;
The Dharma of the virtuous and The Dharma of the wicked. …
idaṃ catutthaṃ suvidūravidūre.
Imāni kho, bhikkhave, cattāri suvidūravidūrānīti.
These are the four things very far apart.
(verse)

Nabhañca dūre pathavī ca dūre,
The sky is far from the earth;
Pāraṃ samuddassa tadāhu dūre;
they say the other shore of the ocean is far;
Yato ca verocano abbhudeti,
and where the sun rises is far
Pabhaṅkaro yattha ca atthameti;
from where that shining one sets.
Tato have dūrataraṃ vadanti,
But even further apart than that, they say,
Satañca dhammaṃ asatañca dhammaṃ.
is The Dharma of the virtuous from the wicked.
Abyāyiko hoti sataṃ samāgamo,
The company of the virtuous is reliable;
Yāvāpi tiṭṭheyya tatheva hoti;
as long as it remains, it stays the same.
Khippañhi veti asataṃ samāgamo,
But the company of the wicked is fickle,
Tasmā sataṃ dhammo asabbhi ārakā”ti.
and so The Dharma of the virtuous is far from the wicked.”

4.48 - AN 4.48 Visākha: With Visākha


48. Visākhasutta
48. With Visākha
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.
Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out,
Nisajja kho bhagavā bhikkhū āmantesi:
and addressed the monks:
“Ko nu kho, bhikkhave, upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti?
“monks, who was educating, encouraging, firing up, and inspiring the monks in the assembly hall with a Dhamma talk?”
“Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṃseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.
“Sir, it was Venerable Visākha, Pañcāli’s son.”
Atha kho bhagavā āyasmantaṃ visākhaṃ pañcālaputtaṃ etadavoca:
Then the Buddha said to Visākha:
“sādhu sādhu, visākha.
“Good, good, Visākha!
Sādhu kho tvaṃ, visākha, bhikkhū dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyāti.
It’s good that you educate, encourage, fire up, and inspire the monks in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.
(verse)

Nābhāsamānaṃ jānanti,
Though an astute person is mixed up with fools,
missaṃ bālehi paṇḍitaṃ;
they don’t know unless he speaks.
Bhāsamānañca jānanti,
But when he speaks they know,
desentaṃ amataṃ padaṃ.
he’s teaching the deathless state.
Bhāsaye jotaye dhammaṃ,
He should speak and illustrate The Dharma,
paggaṇhe isinaṃ dhajaṃ;
holding up the banner of the hermits.
Subhāsitadhajā isayo,
Words well spoken are the hermits’ banner,
dhammo hi isinaṃ dhajo”ti.
for The Dharma is the banner of the hermits.”

4.49 - AN 4.49 Vipallāsa: Distortions


49. Vipallāsasutta
49. Distortions
“Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.
“monks, there are these four distortions of perception, mind, and view.
Katame cattāro?
Which Four?
Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso;
Taking impermanence as permanence.
dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso;
Taking suffering as happiness.
anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso;
Taking not-self as self.
asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso.
Taking ugliness as beauty.
Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.
These are the four distortions of perception, mind, and view.
Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā.
There are these four corrections of perception, mind, and view.
Katame cattāro?
Which Four?
Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;
Taking impermanence as impermanence.
dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;
Taking suffering as suffering.
anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;
Taking not-self as not-self.
asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso.
Taking ugliness as ugliness.
Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsāti.
These are the four corrections of perception, mind, and view.
(verse)

Anicce niccasaññino,
Perceiving impermanence as permanence,
dukkhe ca sukhasaññino;
suffering as happiness,
Anattani ca attāti,
not-self as self,
asubhe subhasaññino;
and ugliness as beauty—
Micchādiṭṭhihatā sattā,
sentient beings are ruined by wrong view,
khittacittā visaññino.
their minds deranged and perceptions twisted.
Te yogayuttā mārassa,
Yoked by Māra’s yoke, these people
ayogakkhemino janā;
don’t find sanctuary from the yoke.
Sattā gacchanti saṃsāraṃ,
Sentient beings continue to transmigrate,
jātimaraṇagāmino.
with ongoing birth and death.
Yadā ca buddhā lokasmiṃ,
But when the Buddhas arise in the world,
Uppajjanti pabhaṅkarā;
shedding radiance,
Te imaṃ dhammaṃ pakāsenti,
they shine a light on This Dharma,
Dukkhūpasamagāminaṃ.
that leads to the stilling of suffering.
Tesaṃ sutvāna sappaññā,
When a wise person hears them,
sacittaṃ paccaladdhā te;
they get their mind back.
Aniccaṃ aniccato dakkhuṃ,
Seeing impermanence as impermanence,
dukkhamaddakkhu dukkhato.
suffering as suffering,
Anattani anattāti,
not-self as not-self,
asubhaṃ asubhataddasuṃ;
and ugliness as ugliness—
Sammādiṭṭhisamādānā,
taking up right view,
sabbaṃ dukkhaṃ upaccagun”ti.
they’ve risen above all suffering.”

4.50 - AN 4.50 Upakkilesa: Corruptions


50. Upakkilesasutta
50. Corruptions
“Cattārome, bhikkhave, candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.
“monks, these four things obscure the sun and moon, so they don’t shine and glow and radiate.
Katame cattāro?
Which Four?
Abbhā, bhikkhave, candimasūriyānaṃ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.
Clouds …
Mahikā, bhikkhave, candimasūriyānaṃ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.
Fog …
Dhūmo rajo, bhikkhave, candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.
Smoke …
Rāhu, bhikkhave, asurindo candimasūriyānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.
An eclipse of Rāhu, lord of demons …
Ime kho, bhikkhave, cattāro candimasūriyānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.
These are four things that obscure the sun and moon, so they don’t shine and glow and radiate.
Evamevaṃ kho, bhikkhave, cattārome samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.
In the same way, these four things corrupt ascetics and brahmins, so they don’t shine and glow and radiate.
Katame cattāro?
Which Four?
Santi, bhikkhave, eke samaṇabrāhmaṇā suraṃ pivanti merayaṃ, surāmerayapānā appaṭiviratā.
There are some ascetics and brahmins who drink liquor, not avoiding drinking liquor.
Ayaṃ, bhikkhave, paṭhamo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.
This is the first thing that corrupts ascetics and brahmins …
Santi, bhikkhave, eke samaṇabrāhmaṇā methunaṃ dhammaṃ paṭisevanti, methunasmā dhammā appaṭiviratā.
There are some ascetics and brahmins who have sex, not avoiding sex.
Ayaṃ, bhikkhave, dutiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.
This is the second thing that corrupts ascetics and brahmins …
Santi, bhikkhave, eke samaṇabrāhmaṇā jātarūparajataṃ sādiyanti, jātarūparajatapaṭiggahaṇā appaṭiviratā.
There are some ascetics and brahmins who accept gold and money, not avoiding receiving gold and money.
Ayaṃ, bhikkhave, tatiyo samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.
This is the third thing that corrupts ascetics and brahmins …
Santi, bhikkhave, eke samaṇabrāhmaṇā micchājīvena jīvanti, micchājīvā appaṭiviratā.
There are some ascetics and brahmins who make a living the wrong way, not avoiding wrong livelihood.
Ayaṃ, bhikkhave, catuttho samaṇabrāhmaṇānaṃ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.
This is the fourth thing that corrupts ascetics and brahmins …
Ime kho, bhikkhave, cattāro samaṇabrāhmaṇānaṃ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocantīti.
These are four things that corrupt ascetics and brahmins, so they don’t shine and glow and radiate.
(verse)

Rāgadosaparikkiṭṭhā,
Some ascetics and brahmins
eke samaṇabrāhmaṇā;
are plagued by greed and hate;
Avijjānivutā posā,
men hindered by ignorance,
piyarūpābhinandino.
enjoying things that seem pleasant.
Suraṃ pivanti merayaṃ,
Drinking liquor,
paṭisevanti methunaṃ;
having sex,
Rajataṃ jātarūpañca,
accepting money and gold:
sādiyanti aviddasū;
they’re ignorant.
Micchājīvena jīvanti,
Some ascetics and brahmins
eke samaṇabrāhmaṇā.
make a living the wrong way.
Ete upakkilesā vuttā,
These corruptions were spoken of
buddhenādiccabandhunā;
by the Buddha, Kinsman of the Sun.
Yehi upakkilesehi,
When corrupted by these,
eke samaṇabrāhmaṇā;
some ascetics and brahmins
Na tapanti na bhāsanti,
don’t shine or glow.
asuddhā sarajā magā.
Impure, dirty creatures,
Andhakārena onaddhā,
shrouded in darkness,
taṇhādāsā sanettikā;
bondservants of craving, full of attachments,
Vaḍḍhenti kaṭasiṃ ghoraṃ,
swell the horrors of the charnel-ground,
ādiyanti punabbhavan”ti.
taking up future lives.

4..6.. - AN 4 vagga 6 Puññābhisanda: Overflowing Merit


6. Puññābhisandavagga
6. Overflowing Merit

4.51 - AN 4.51 Paṭhamapuññābhisanda: Overflowing Merit


51. Paṭhamapuññābhisandasutta
51. Overflowing Merit
Sāvatthinidānaṃ.
At Sāvatthī.
“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.
“monks, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
Katame cattāro?
Which Four?
Yassa, bhikkhave, bhikkhu cīvaraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.
When a monk enters and remains in a limitless undistractible-lucidity of heart while using a robe …
Yassa, bhikkhave, bhikkhu piṇḍapātaṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.
while eating alms-food …
Yassa, bhikkhave, bhikkhu senāsanaṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.
while using lodgings …
Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṃ paribhuñjamāno appamāṇaṃ cetosamādhiṃ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.
while using medicines and supplies for the sick, the overflowing of merit for the donor is limitless …
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.
These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
Imehi ca pana, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchati.
When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.
Seyyathāpi, bhikkhave, mahāsamudde na sukaraṃ udakassa pamāṇaṃ gahetuṃ: ‘ettakāni udakāḷhakānīti vā, ettakāni udakāḷhakasatānīti vā, ettakāni udakāḷhakasahassānīti vā, ettakāni udakāḷhakasatasahassānīti vā’, atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṃ gacchati;
It’s like trying to grasp how much water is in the ocean. It’s not easy to say how many gallons, how many hundreds, thousands, hundreds of thousands of gallons there are. It’s simply reckoned as an incalculable, immeasurable, great mass of water.
evamevaṃ kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṃ gacchatīti.
In the same way, when a noble disciple has these four kinds of overflowing merit it’s simply reckoned as an incalculable, immeasurable, great mass of merit.
(verse)

Mahodadhiṃ aparimitaṃ mahāsaraṃ,
Hosts of people use the rivers,
Bahubheravaṃ ratanavarānamālayaṃ;
and though the rivers are many,
Najjo yathā naragaṇasaṅghasevitā,
all reach the great deep, the boundless ocean,
Puthū savantī upayanti sāgaraṃ.
the cruel sea that’s home to precious gems.
Evaṃ naraṃ annadapānavatthadaṃ,
In the same way, when a person gives food, drink, and clothes;
Seyyānisajjattharaṇassa dāyakaṃ;
and they’re a giver of beds, seats, and mats—
Puññassa dhārā upayanti paṇḍitaṃ,
the streams of merit reach that astute person,
Najjo yathā vārivahāva sāgaran”ti.
as the rivers bring their waters to the sea.”

4.52 - AN 4.52 Dutiyapuññābhisanda: Overflowing Merit (2nd)


52. Dutiyapuññābhisandasutta
52. Overflowing Merit (2nd)
“Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.
“monks, there are these four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
Katame cattāro?
Which Four?
Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti:
When a noble disciple has experiential confidence in the Buddha:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Ayaṃ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.
This is the first kind of overflowing merit …
Puna caparaṃ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti:
Furthermore, a noble disciple has experiential confidence in The Dharma:
‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṃ veditabbo viññūhī’ti.
‘The Dharma is well explained by the Buddha—realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’
Ayaṃ, bhikkhave, dutiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.
This is the second kind of overflowing merit …
Puna caparaṃ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti:
Furthermore, a noble disciple has experiential confidence in the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṃ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassā’ti.
‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, straightforward, methodical, and proper. It consists of the four pairs, the eight individuals. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.’
Ayaṃ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.
This is the third kind of overflowing merit …
Puna caparaṃ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṃvattanikehi.
Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Ayaṃ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṃvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattati.
This is the fourth kind of overflowing merit …
Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṃvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattantīti.
These are the four kinds of overflowing merit, overflowing goodness. They nurture happiness and are conducive to heaven, ripening in happiness and leading to heaven. They lead to what is likable, desirable, agreeable, to welfare and happiness.
(verse)

Yassa saddhā tathāgate,
Whoever has faith in the Realized One,
acalā suppatiṭṭhitā;
unwavering and well established;
Sīlañca yassa kalyāṇaṃ,
whose ethical conduct is good,
ariyakantaṃ pasaṃsitaṃ.
praised and loved by the noble ones;
Saṅghe pasādo yassatthi,
who has confidence in the Saṅgha,
ujubhūtañca dassanaṃ;
and correct view:
Adaliddoti taṃ āhu,
they’re said to be prosperous,
amoghaṃ tassa jīvitaṃ.
their life is not in vain.
Tasmā saddhañca sīlañca,
So let the wise devote themselves
pasādaṃ dhammadassanaṃ;
to faith, ethical behaviour,
Anuyuñjetha medhāvī,
confidence, and insight into The Dharma,
saraṃ buddhāna sāsanan”ti.
remembering the instructions of the Buddhas.

4.53 - AN 4.53 Paṭhamasaṃvāsa: Living Together (1st)


53. Paṭhamasaṃvāsasutta
53. Living Together (1st)
Ekaṃ samayaṃ bhagavā antarā ca madhuraṃ antarā ca verañjaṃ addhānamaggappaṭipanno hoti.
At one time the Buddha was traveling along the road between Madhura and Verañja,
Sambahulāpi kho gahapatī ca gahapatāniyo ca antarā ca madhuraṃ antarā ca verañjaṃ addhānamaggappaṭipannā honti.
as were several householders, both women and men.
Atha kho bhagavā maggā okkamma aññatarasmiṃ rukkhamūle () nisīdi.
The Buddha left the road and sat at the root of a tree,
Addasaṃsu kho gahapatī ca gahapatāniyo ca bhagavantaṃ aññatarasmiṃ rukkhamūle nisinnaṃ.
where the householders saw him.
Disvā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinne kho te gahapatī ca gahapatāniyo ca bhagavā etadavoca:
They went up to the Buddha, bowed, and sat down to one side. The Buddha said to them:
“Cattārome, gahapatayo, saṃvāsā.
“Householders, there are four ways of living together.
Katame cattāro?
Which Four?
A male zombie living with a female zombie; a male zombie living with a goddess; a god living with a female zombie; a god living with a goddess. Chavo chavāya saddhiṃ saṃvasati, chavo deviyā saddhiṃ saṃvasati, devo chavāya saddhiṃ saṃvasati, devo deviyā saddhiṃ saṃvasati.
Kathañca, gahapatayo, chavo chavāya saddhiṃ saṃvasati?
And how does a male zombie live with a female zombie?
Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ;
It’s when the husband kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins.
bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ.
And the wife is also … unethical, of bad character …
Evaṃ kho, gahapatayo, chavo chavāya saddhiṃ saṃvasati.
That’s how a male zombie lives with a female zombie.
Kathañca, gahapatayo, chavo deviyā saddhiṃ saṃvasati?
And how does a male zombie live with a goddess?
Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ;
It’s when the husband … is unethical, of bad character …
bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ.
But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins.
Evaṃ kho, gahapatayo, chavo deviyā saddhiṃ saṃvasati.
That’s how a male zombie lives with a goddess.
Kathañca, gahapatayo, devo chavāya saddhiṃ saṃvasati?
And how does a god live with a female zombie?
Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato surāmerayamajjapamādaṭṭhānā paṭivirato sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ;
It’s when the husband … is ethical, of good character …
bhariyā khvassa hoti pāṇātipātinī … pe … surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ.
But the wife … is unethical, of bad character …
Evaṃ kho, gahapatayo, devo chavāya saddhiṃ saṃvasati.
That’s how a god lives with a female zombie.
Kathañca, gahapatayo, devo deviyā saddhiṃ saṃvasati?
And how does a god live with a goddess?
Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato … pe … sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ;
It’s when the husband … is ethical, of good character …
bhariyāpissa hoti pāṇātipātā paṭiviratā … pe … surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ.
And the wife is also … ethical, of good character …
Evaṃ kho, gahapatayo, devo deviyā saddhiṃ saṃvasati.
That’s how a god lives with a goddess.
Ime kho, gahapatayo, cattāro saṃvāsāti.
These are the four ways of living together.
(verse)

Ubho ca honti dussīlā,
When both are unethical,
kadariyā paribhāsakā;
miserly and abusive,
Te honti jānipatayo,
then wife and husband
chavā saṃvāsamāgatā.
live together as zombies.
Sāmiko hoti dussīlo,
When the husband is unethical,
kadariyo paribhāsako;
miserly and abusive,
Bhariyā sīlavatī hoti,
but the wife is ethical,
vadaññū vītamaccharā;
kind, rid of stinginess,
Sāpi devī saṃvasati,
she’s a goddess living
chavena patinā saha.
with a zombie for a husband.
Sāmiko sīlavā hoti,
When the husband is ethical,
vadaññū vītamaccharo;
kind, rid of stinginess,
Bhariyā hoti dussīlā,
but the wife is unethical,
kadariyā paribhāsikā;
miserly and abusive,
Sāpi chavā saṃvasati,
she’s a zombie living
devena patinā saha.
with a god for a husband.
Ubho saddhā vadaññū ca,
When both are faithful and kind,
saññatā dhammajīvino;
restrained, living properly,
Te honti jānipatayo,
then wife and husband
aññamaññaṃ piyaṃvadā.
say nice things to each other.
Atthāsaṃ pacurā honti,
They get all the things they need,
phāsukaṃ upajāyati;
so they live at ease.
Amittā dummanā honti,
Their enemies are downhearted,
ubhinnaṃ samasīlinaṃ.
when both are equal in ethics.
Idha dhammaṃ caritvāna,
Having practiced The Dharma here,
samasīlabbatā ubho;
both equal in precepts and observances,
Nandino devalokasmiṃ,
they delight in the heavenly realm,
modanti kāmakāmino”ti.
enjoying all the pleasures they desire.”

4.54 - AN 4.54 Dutiyasaṃvāsa: Living Together (2nd)


54. Dutiyasaṃvāsasutta
54. Living Together (2nd)
“Cattārome, bhikkhave, saṃvāsā.
“monks, there are four ways of living together.
Katame cattāro?
Which Four?
A male zombie living with a female zombie; a male zombie living with a goddess; a god living with a female zombie; a god living with a goddess. Chavo chavāya saddhiṃ saṃvasati, chavo deviyā saddhiṃ saṃvasati, devo chavāya saddhiṃ saṃvasati, devo deviyā saddhiṃ saṃvasati.
Kathañca, bhikkhave, chavo chavāya saddhiṃ saṃvasati.
And how does a male zombie live with a female zombie?
Idha, bhikkhave, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ;
It’s when the husband kills living creatures, steals, commits sexual misconduct; he uses speech that’s false, divisive, harsh, or nonsensical; and he’s covetous, malicious, and has wrong view. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins.
bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī pisuṇavācā pharusavācā samphappalāpinī abhijjhālunī byāpannacittā micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ.
And the wife is also … unethical, of bad character …
Evaṃ kho, bhikkhave, chavo chavāya saddhiṃ saṃvasati.
That’s how a male zombie lives with a female zombie.
Kathañca, bhikkhave, chavo deviyā saddhiṃ saṃvasati?
And how does a male zombie live with a goddess?
Idha, bhikkhave, sāmiko hoti pāṇātipātī … pe … micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṃ;
It’s when the husband … is unethical, of bad character …
bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālunī abyāpannacittā sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ.
But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. She’s ethical, of good character, living at home with her heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins.
Evaṃ kho, bhikkhave, chavo deviyā saddhiṃ saṃvasati.
That’s how a male zombie lives with a goddess.
Kathañca, bhikkhave, devo chavāya saddhiṃ saṃvasati?
And how does a god live with a female zombie?
Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ;
It’s when the husband … is ethical, of good character …
bhariyā khvassa hoti pāṇātipātinī … pe … micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṃ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṃ.
But the wife … is unethical, of bad character …
Evaṃ kho, bhikkhave, devo chavāya saddhiṃ saṃvasati.
That’s how a god lives with a female zombie.
Kathañca, bhikkhave, devo deviyā saddhiṃ saṃvasati?
And how does a god live with a goddess?
Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato … pe … sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṃ;
It’s when the husband … is ethical, of good character …
bhariyāpissa hoti pāṇātipātā paṭiviratā … pe … sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṃ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṃ.
And the wife is also … ethical, of good character …
Evaṃ kho, bhikkhave, devo deviyā saddhiṃ saṃvasati.
That’s how a god lives with a goddess.
Ime kho, bhikkhave, cattāro saṃvāsāti.
These are the four ways of living together.” …

4.55 - AN 4.55 Paṭhamasamajīvī: Equality (1st)


55. Paṭhamasamajīvīsutta
55. Equality (1st)
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.
At one time the Buddha was staying in the land of the Bhaggas on Crocodile Hill, in the deer park at Bhesakaḷā’s Wood.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena nakulapituno gahapatissa nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Nakula’s father, where he sat on the seat spread out.
Atha kho nakulapitā ca gahapati nakulamātā ca gahapatānī yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinno kho nakulapitā gahapati bhagavantaṃ etadavoca:
Then the householder Nakula’s father and the housewife Nakula’s mother went up to the Buddha, bowed, and sat down to one side. Nakula’s father said to the Buddha:
“Yato me, bhante, nakulamātā gahapatānī daharasseva daharā ānītā, nābhijānāmi nakulamātaraṃ gahapatāniṃ manasāpi aticaritā, kuto pana kāyena.
“Sir, ever since we were both young, and Nakula’s mother was given to me in marriage, I can’t recall betraying her even in thought, still less in deed.
Iccheyyāma mayaṃ, bhante, diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitun”ti.
We want to see each other in both this life and the next.”
Nakulamātāpi kho gahapatānī bhagavantaṃ etadavoca:
Then Nakula’s mother said to the Buddha:
“yatohaṃ, bhante, nakulapituno gahapatissa daharasseva daharā ānītā, nābhijānāmi nakulapitaraṃ gahapatiṃ manasāpi aticaritā, kuto pana kāyena.
“Sir, ever since we were both young, and I was given in marriage to Nakula’s father, I can’t recall betraying him even in thought, still less in deed.
Iccheyyāma mayaṃ, bhante, diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passitun”ti.
We want to see each other in both this life and the next.”
“Ākaṅkheyyuñce, gahapatayo, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passituṃ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṃ passanti abhisamparāyañca aññamaññaṃ passantīti.
“Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethical conduct, generosity, and wisdom.
(verse)

Ubho saddhā vadaññū ca,
When both are faithful and kind,
saññatā dhammajīvino;
restrained, living properly,
Te honti jānipatayo,
then wife and husband
aññamaññaṃ piyaṃvadā.
say nice things to each other.
Atthāsaṃ pacurā honti,
They get all the things they need,
phāsukaṃ upajāyati;
so they live at ease.
Amittā dummanā honti,
Their enemies are downhearted,
ubhinnaṃ samasīlinaṃ.
when both are equal in ethics.
Idha dhammaṃ caritvāna,
Having practiced The Dharma here,
samasīlabbatā ubho;
both equal in precepts and observances,
Nandino devalokasmiṃ,
they delight in the heavenly realm,
modanti kāmakāmino”ti.
enjoying all the pleasures they desire.”

4.56 - AN 4.56 Dutiyasamajīvī: Equality (2nd)


56. Dutiyasamajīvīsutta
56. Equality (2nd)
“Ākaṅkheyyuñce, bhikkhave, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṃ passituṃ abhisamparāyañca aññamaññaṃ passituṃ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṃ passanti abhisamparāyañca aññamaññaṃ passantīti.
“monks, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethical conduct, generosity, and wisdom. …”

4.57 - AN 4.57 Suppavāsā: Suppavāsā


57. Suppavāsāsutta
57. Suppavāsā
Ekaṃ samayaṃ bhagavā koliyesu viharati pajjanikaṃ nāma koliyānaṃ nigamo.
At one time the Buddha was staying in the land of the Koliyans, where they have a town named Pajjanika.
Atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena suppavāsāya koliyadhītuyā nivesanaṃ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Suppavāsā the Koliyan, where he sat on the seat spread out.
Atha kho suppavāsā koliyadhītā bhagavantaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi.
Then Suppavāsā served and satisfied the Buddha with her own hands with a variety of delicious foods.
Atha kho suppavāsā koliyadhītā bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ ekamantaṃ nisīdi.
When the Buddha had eaten and washed his hand and bowl, she sat down to one side.
Ekamantaṃ nisinnaṃ kho suppavāsaṃ koliyadhītaraṃ bhagavā etadavoca:
The Buddha said to her:
“Bhojanaṃ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṃ cattāri ṭhānāni deti.
“Suppavāsā, when a noble disciple gives food, she gives the recipients four things.
Katamāni cattāri?
Which Four?
Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti.
Long life, beauty, happiness, and strength.
Āyuṃ kho pana datvā āyussa bhāginī hoti dibbassa vā mānusassa vā.
Giving long life, she has long life as a god or human.
Vaṇṇaṃ datvā vaṇṇassa bhāginī hoti dibbassa vā mānusassa vā.
Giving beauty, she has beauty as a god or human.
Sukhaṃ datvā sukhassa bhāginī hoti dibbassa vā mānusassa vā.
Giving happiness, she has happiness as a god or human.
Balaṃ datvā balassa bhāginī hoti dibbassa vā mānusassa vā.
Giving strength, she has strength as a god or human.
Bhojanaṃ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṃ imāni cattāri ṭhānāni detīti.
When a noble disciple gives food, she gives the recipients these four things.
(verse)

Susaṅkhataṃ bhojanaṃ yā dadāti,
When she gives well-prepared food,
Suciṃ paṇītaṃ rasasā upetaṃ;
pure, fine, and full of flavor,
Sā dakkhiṇā ujjugatesu dinnā,
that offering—given to people of integrity,
Caraṇūpapannesu mahaggatesu;
who have good conduct, and are big-hearted—
Puññena puññaṃ saṃsandamānā,
joins merit to merit. It’s very fruitful,
Mahapphalā lokavidūna vaṇṇitā.
and is praised by those who know the world.
Etādisaṃ yaññamanussarantā,
Those who recall such sacrifices,
Ye vedajātā vicaranti loke;
live in the world full of joy.
Vineyya maccheramalaṃ samūlaṃ,
They’ve driven out the stain of stinginess down to the root,
Aninditā saggamupenti ṭhānan”ti.
blameless, they go to a heavenly place.”

4.58 - AN 4.58 Sudatta: Sudatta


58. Sudattasutta
58. Sudatta
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Bhojanaṃ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṃ cattāri ṭhānāni deti.
“Householder, when a noble disciple gives food, they give the recipients four things.
Katamāni cattāri?
Which Four?
Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti.
Long life, beauty, happiness, and strength.
Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā.
Giving long life, they have long life as a god or human. …
Vaṇṇaṃ datvā … sukhaṃ datvā … balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā.
Giving beauty … happiness … strength …
Bhojanaṃ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṃ imāni cattāri ṭhānāni detīti.
When a noble disciple gives food, they give the recipients these four things.
(verse)

Yo saññatānaṃ paradattabhojinaṃ,
Carefully giving food at the right time,
Kālena sakkacca dadāti bhojanaṃ;
to those who are restrained, eating only what others give,
Cattāri ṭhānāni anuppavecchati,
you provide them with four things:
Āyuñca vaṇṇañca sukhaṃ balañca.
long life, beauty, happiness, and strength.
So āyudāyī vaṇṇadāyī,
A person who gives long life, beauty,
sukhaṃ balaṃ dado naro;
happiness, and strength,
Dīghāyu yasavā hoti,
has long life and fame
yattha yatthūpapajjatī”ti.
wherever they’re reborn.”

4.59 - AN 4.59 Bhojana: Food


59. Bhojanasutta
59. Food
“Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ cattāri ṭhānāni deti.
“monks, when a noble disciple gives food, they give the recipients four things.
Katamāni cattāri?
Which Four?
Āyuṃ deti, vaṇṇaṃ deti, sukhaṃ deti, balaṃ deti.
Long life, beauty, happiness, and strength. …”
Āyuṃ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā.
Vaṇṇaṃ datvā … sukhaṃ datvā … balaṃ datvā balassa bhāgī hoti dibbassa vā mānusassa vā.
Bhojanaṃ, bhikkhave, dadamāno dāyako paṭiggāhakānaṃ imāni cattāri ṭhānāni detīti.

4.60 - AN 4.60 Gihisāmīci: Lay Practice


60. Gihisāmīcisutta
60. Lay Practice
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Catūhi kho, gahapati, dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṃ paṭipanno hoti yasopaṭilābhiniṃ saggasaṃvattanikaṃ.
“Householder, when a noble disciple does four things they are practicing appropriately for a layperson, which brings fame and leads to heaven.
Katamehi catūhi?
Which Four?
Idha, gahapati, ariyasāvako bhikkhusaṅghaṃ paccupaṭṭhito hoti cīvarena, bhikkhusaṅghaṃ paccupaṭṭhito hoti piṇḍapātena, bhikkhusaṅghaṃ paccupaṭṭhito hoti senāsanena, bhikkhusaṅghaṃ paccupaṭṭhito hoti gilānappaccayabhesajjaparikkhārena.
It’s when a noble disciple serves the monk Saṅgha with robes, alms-food, lodgings, and medicines and supplies for the sick.
Imehi kho, gahapati, catūhi dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṃ paṭipanno hoti yasopaṭilābhiniṃ saggasaṃvattanikanti.
When a noble disciple does these four things they are practicing appropriately for a layperson, which brings fame and leads to heaven.
(verse)

Gihisāmīcipaṭipadaṃ,
Those who are astute practice the way
paṭipajjanti paṇḍitā;
that’s appropriate for laypeople.
Sammaggate sīlavante,
They provide those who are ethical
cīvarena upaṭṭhitā.
and on the right path with robes,
Piṇḍapātasayanena,
alms-food, lodgings,
Gilānappaccayena ca;
and supplies for the sick.
Tesaṃ divā ca ratto ca,
Their merit always grows
Sadā puññaṃ pavaḍḍhati;
by day and by night.
Saggañca kamatiṭṭhānaṃ,
They pass on to a place in heaven,
Kammaṃ katvāna bhaddakan”ti.
having done excellent deeds.”

4..7.. - AN 4 vagga 7 Pattakamma: Deeds of Substance


7. Pattakammavagga
7. Deeds of Substance
Aṅguttara Nikāya 4
Numbered Discourses 4

4.61 - AN 4.61 Pattakamma: Deeds of Substance


61. Pattakammasutta
61. Deeds of Substance
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Cattārome, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.
“Householder, these four things that are likable, desirable, and agreeable are hard to get in the world.
Katame cattāro?
Which Four?
Bhogā me uppajjantu sahadhammenāti, ayaṃ paṭhamo dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.
The first thing is the wish: ‘May wealth come to me by legitimate means!’
Bhoge laddhā sahadhammena yaso me āgacchatu saha ñātīhi saha upajjhāyehīti, ayaṃ dutiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.
The second thing, having got wealth by legitimate means, is the wish: ‘May fame come to me, together with my family and teachers.’
Bhoge laddhā sahadhammena yasaṃ laddhā saha ñātīhi saha upajjhāyehi ciraṃ jīvāmi dīghamāyuṃ pālemīti, ayaṃ tatiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.
The third thing, having got wealth and fame, is the wish: ‘May I live long, keeping alive for a long time!’
Bhoge laddhā sahadhammena yasaṃ laddhā saha ñātīhi saha upajjhāyehi ciraṃ jīvitvā dīghamāyuṃ pāletvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjāmīti, ayaṃ catuttho dhammo iṭṭho kanto manāpo dullabho lokasmiṃ.
The fourth thing, having got wealth, fame, and long life, is the wish: ‘When my body breaks up, after death, may I be reborn in a good place, a heavenly realm!’
Ime kho, gahapati, cattāro dhammā iṭṭhā kantā manāpā dullabhā lokasmiṃ.
These are the four things that are likable, desirable, and agreeable, but hard to get in the world.
Imesaṃ kho, gahapati, catunnaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ cattāro dhammā paṭilābhāya saṃvattanti.
These next four things lead to the getting of those four things.
Katame cattāro?
Which Four?
Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.
Accomplishment in faith, ethics, generosity, and wisdom.
Katamā ca, gahapati, saddhāsampadā?
And what is accomplishment in faith?
Idha, gahapati, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṃ:
It’s when a noble disciple has faith in the Realized One’s awakening:
‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṃ buddho bhagavā’ti.
‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.’
Ayaṃ vuccati, gahapati, saddhāsampadā.
This is called accomplishment in faith.
Katamā ca, gahapati, sīlasampadā?
And what is accomplishment in ethics?
Idha, gahapati, ariyasāvako pāṇātipātā paṭivirato hoti … pe … surāmerayamajjapamādaṭṭhānā paṭivirato hoti.
It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.
Ayaṃ vuccati, gahapati, sīlasampadā.
This is called accomplishment in ethics.
Katamā ca, gahapati, cāgasampadā?
And what is accomplishment in generosity?
Idha, gahapati, ariyasāvako vigatamalamaccherena cetasā agāraṃ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṃvibhāgarato.
It’s when a noble disciple lives at home rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Ayaṃ vuccati, gahapati, cāgasampadā.
This is called accomplishment in generosity.
Katamā ca, gahapati, paññāsampadā?
And what is accomplishment in wisdom?
Abhijjhāvisamalobhābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti.
When your heart is mastered by covetousness and immoral greed, you do what you shouldn’t, and fail to do what you should.
Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati.
Your fame and happiness are crushed.
Byāpādābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti.
When your heart is mastered by ill will …
Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati.
Thinamiddhābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti kiccaṃ aparādheti.
dullness and drowsiness …
Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati.
Uddhaccakukkuccābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti.
restlessness and remorse …
Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati.
Vicikicchābhibhūtena, gahapati, cetasā viharanto akiccaṃ karoti, kiccaṃ aparādheti.
doubt, you do what you shouldn’t, and fail to do what you should.
Akiccaṃ karonto kiccaṃ aparādhento yasā ca sukhā ca dhaṃsati.
Your fame and happiness are crushed.
Sa kho so, gahapati, ariyasāvako abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobhaṃ cittassa upakkilesaṃ pajahati.
Knowing that ‘covetousness and immoral greed are corruptions of the mind’, that noble disciple gives them up.
Byāpādo cittassa upakkilesoti, iti viditvā byāpādaṃ cittassa upakkilesaṃ pajahati.
Knowing that ‘ill will …’ …
Thinamiddhaṃ cittassa upakkilesoti, iti viditvā thinamiddhaṃ cittassa upakkilesaṃ pajahati.
‘dullness and drowsiness …’ …
Uddhaccakukkuccaṃ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṃ cittassa upakkilesaṃ pajahati.
‘restlessness and remorse …’ …
Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchaṃ cittassa upakkilesaṃ pajahati.
‘doubt is a corruption of the mind’, that noble disciple gives it up.
Yato ca kho, gahapati, ariyasāvakassa abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti.
When a noble disciple has given up these things,
Byāpādo cittassa upakkilesoti, iti viditvā byāpādo cittassa upakkileso pahīno hoti.
Thinamiddhaṃ cittassa upakkilesoti, iti viditvā thinamiddhaṃ cittassa upakkileso pahīno hoti.
Uddhaccakukkuccaṃ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṃ cittassa upakkileso pahīno hoti.
Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchā cittassa upakkileso pahīno hoti.
Ayaṃ vuccati, gahapati, ariyasāvako mahāpañño puthupañño āpātadaso paññāsampanno.
they’re called ‘a noble disciple of great wisdom, of widespread wisdom, who sees what matters, and is accomplished in wisdom’.
Ayaṃ vuccati, gahapati, paññāsampadā.
This is called accomplishment in wisdom.
Imesaṃ kho, gahapati, catunnaṃ dhammānaṃ iṭṭhānaṃ kantānaṃ manāpānaṃ dullabhānaṃ lokasmiṃ ime cattāro dhammā paṭilābhāya saṃvattanti.
These are the four things that lead to the getting of the four things that are likable, desirable, and agreeable, but hard to get in the world.
Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi cattāri pattakammāni kattā hoti.
There are four deeds of substance that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
Katamāni cattāri?
Which Four?
Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṃ sukheti pīṇeti sammā sukhaṃ pariharati.
To start with, with his legitimate wealth he makes himself happy and pleased, keeping himself properly happy.
Mātāpitaro sukheti pīṇeti sammā sukhaṃ pariharati.
He makes his mother and father happy …
Puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṃ pariharati.
He makes his children, partners, bondservants, workers, and staff happy …
Mittāmacce sukheti pīṇeti sammā sukhaṃ pariharati.
He makes his friends and colleagues happy …
Idamassa paṭhamaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.
This is his first solid and substantive investment, used in the appropriate sphere.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato, tathārūpāsu āpadāsu pariyodhāya saṃvattati.
Furthermore, with his legitimate wealth he defends himself against threats from such things as fire, flood, rulers, bandits, or unloved heirs.
Sotthiṃ attānaṃ karoti.
He keeps himself safe.
Idamassa dutiyaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.
This is his second solid and substantive investment, used in the appropriate sphere.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṃ kattā hoti—
Furthermore, with his legitimate wealth he makes five spirit-offerings:
ñātibaliṃ, atithibaliṃ, pubbapetabaliṃ, rājabaliṃ, devatābaliṃ.
to relatives, guests, ancestors, king, and deities.
Idamassa tatiyaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.
This is his third solid and substantive investment, used in the appropriate sphere.
Puna caparaṃ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṃ damenti, ekamattānaṃ samenti, ekamattānaṃ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṃ dakkhiṇaṃ patiṭṭhāpeti sovaggikaṃ sukhavipākaṃ saggasaṃvattanikaṃ.
Furthermore, with his legitimate wealth he establishes an uplifting teacher’s offering for ascetics and brahmins—those who avoid intoxication and negligence, are settled in patience and gentleness, and who tame, calm, and extinguish themselves—that’s conducive to heaven, ripens in happiness, and leads to heaven.
Idamassa catutthaṃ ṭhānagataṃ hoti pattagataṃ āyatanaso paribhuttaṃ.
This is his fourth solid and substantive investment, used in the appropriate sphere.
Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi imāni cattāri pattakammāni kattā hoti.
These are the four deeds of substance that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
Yassa kassaci, gahapati, aññatra imehi catūhi pattakammehi bhogā parikkhayaṃ gacchanti, ime vuccanti, gahapati, bhogā aṭṭhānagatā apattagatā anāyatanaso paribhuttā.
Whatever wealth is spent on something other than these four deeds of substance is said to be not a solid or substantive investment, and not used in the appropriate sphere.
Yassa kassaci, gahapati, imehi catūhi pattakammehi bhogā parikkhayaṃ gacchanti, ime vuccanti, gahapati, bhogā ṭhānagatā pattagatā āyatanaso paribhuttāti.
But whatever wealth is spent on these four deeds of substance is said to be a solid and substantive investment, used in the appropriate sphere.
(verse)

Bhuttā bhogā bhatā bhaccā,
‘I’ve enjoyed my wealth, supporting those who depend on me;
Vitiṇṇā āpadāsu me;
I’ve overcome losses;
Uddhaggā dakkhiṇā dinnā,
I’ve given uplifting offerings to teachers;
Atho pañcabalī katā;
and made the five spirit-offerings.
Upaṭṭhitā sīlavanto,
I have looked after the ethical and
Saññatā brahmacārayo.
restrained spiritual practitioners.
Yadatthaṃ bhogaṃ iccheyya,
I’ve achieved the purpose
paṇḍito gharamāvasaṃ;
for which an astute lay person
So me attho anuppatto,
wishes to gain wealth.
kataṃ ananutāpiyaṃ.
I don’t regret what I’ve done.’
Etaṃ anussaraṃ macco,
A mortal person who recollects this
ariyadhamme ṭhito naro;
stands firm in The Dharma of the noble ones.
Idheva naṃ pasaṃsanti,
They’re praised in this life,
pecca sagge pamodatī”ti.
and they depart to rejoice in heaven.”

4.62 - AN 4.62 Ānaṇya: Debtlessness


62. Ānaṇyasutta
62. Debtlessness
Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho anāthapiṇḍikaṃ gahapatiṃ bhagavā etadavoca:
Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Cattārimāni, gahapati, sukhāni adhigamanīyāni gihinā kāmabhoginā kālena kālaṃ samayena samayaṃ upādāya.
“Householder, these four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion.
Katamāni cattāri?
Which Four?
Atthisukhaṃ, bhogasukhaṃ, ānaṇyasukhaṃ, anavajjasukhaṃ.
The happiness of ownership, using wealth, debtlessness, and blamelessness.
Katamañca, gahapati, atthisukhaṃ?
And what is the happiness of ownership?
Idha, gahapati, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā.
It’s when someone from a good family owns legitimate wealth that he has earned by his own efforts and initiative, built up with his own hands, gathered by the sweat of the brow.
So ‘bhogā me atthi uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ.
When he reflects on this, he’s filled with pleasure and happiness.
Idaṃ vuccati, gahapati, atthisukhaṃ.
This is called ‘the happiness of ownership’.
Katamañca, gahapati, bhogasukhaṃ?
And what is the happiness of using wealth?
Idha, gahapati, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi paribhuñjati puññāni ca karoti.
It’s when someone from a good family uses his legitimate wealth, and makes merit with it.
So ‘uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi paribhuñjāmi puññāni ca karomī’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ.
When he reflects on this, he’s filled with pleasure and happiness.
Idaṃ vuccati, gahapati, bhogasukhaṃ.
This is called ‘the happiness of using wealth’.
Katamañca, gahapati, ānaṇyasukhaṃ?
And what is the happiness of debtlessness?
Idha, gahapati, kulaputto na kassaci kiñci dhāreti appaṃ vā bahuṃ vā.
It’s when someone from a good family owes no debt, large or small, to anyone.
So ‘na kassaci kiñci dhāremi appaṃ vā bahuṃ vā’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ.
When he reflects on this, he’s filled with pleasure and happiness.
Idaṃ vuccati, gahapati, ānaṇyasukhaṃ.
This is called ‘the happiness of debtlessness’.
Katamañca, gahapati, anavajjasukhaṃ?
And what is the happiness of blamelessness?
Idha, gahapati, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti.
It’s when a noble disciple has blameless conduct by way of body, speech, and mind.
So ‘anavajjenamhi kāyakammena samannāgato, anavajjena vacīkammena samannāgato, anavajjena manokammena samannāgato’ti adhigacchati sukhaṃ, adhigacchati somanassaṃ.
When he reflects on this, he’s filled with pleasure and happiness.
Idaṃ vuccati, gahapati, anavajjasukhaṃ.
This is called ‘the happiness of blamelessness’.
Imāni kho, gahapati, cattāri sukhāni adhigamanīyāni gihinā kāmabhoginā kālena kālaṃ samayena samayaṃ upādāyāti.
These four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion.
(verse)

Ānaṇyasukhaṃ ñatvāna,
Knowing the happiness of debtlessness,
Atho atthisukhaṃ paraṃ;
and the extra happiness of possession,
Bhuñjaṃ bhogasukhaṃ macco,
a mortal enjoying the happiness of using wealth,
Tato paññā vipassati.
then sees clearly with wisdom.
Vipassamāno jānāti,
Seeing clearly, a clever person knows
ubho bhoge sumedhaso;
both kinds of happiness:
Anavajjasukhassetaṃ,
the other kind is not worth a sixteenth part
kalaṃ nāgghati soḷasin”ti.
of the happiness of blamelessness.”

4.63 - AN 4.63 Brahma: Living with Brahmā


63. Brahmasutta
63. Living with Brahmā
“Sabrahmakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.
“monks, a family where the children honor their parents in their home is said to live with Brahmā.
Sapubbācariyakāni, bhikkhave, tāni kulāni, yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.
A family where the children honor their parents in their home is said to live with the first teachers.
Sapubbadevatāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.
A family where the children honor their parents in their home is said to live with the old deities.
Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṃ puttānaṃ mātāpitaro ajjhāgāre pūjitā honti.
A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.
Brahmāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.
‘Brahmā’ is a term for your parents.
Pubbācariyāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.
‘First teachers’ is a term for your parents.
Pubbadevatāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.
‘Old deities’ is a term for your parents.
Āhuneyyāti, bhikkhave, mātāpitūnaṃ etaṃ adhivacanaṃ.
‘Worthy of an offering dedicated to the gods’ is a term for your parents.
Taṃ kissa hetu?
Why is that?
Bahukārā, bhikkhave, mātāpitaro, puttānaṃ āpādakā posakā imassa lokassa dassetāroti.
Parents are very helpful to their children, they raise them, nurture them, and show them the world.
(verse)

Brahmāti mātāpitaro,
Parents are said to be ‘Brahmā’
pubbācariyāti vuccare;
and ‘first teachers’.
Āhuneyyā ca puttānaṃ,
They’re worthy of offerings dedicated to the gods from their children,
pajāya anukampakā.
for they love their offspring.
Tasmā hi ne namasseyya,
Therefore an astute person
sakkareyya ca paṇḍito;
would revere them and honor them
Annena atha pānena,
with food and drink,
vatthena sayanena ca;
clothes and bedding,
Ucchādanena nhāpanena,
by anointing and bathing,
pādānaṃ dhovanena ca.
and by washing their feet.
Tāya naṃ pāricariyāya,
Because they look after
mātāpitūsu paṇḍitā;
their parents like this,
Idheva naṃ pasaṃsanti,
they’re praised in this life by the astute,
pecca sagge pamodatī”ti.
and they depart to rejoice in heaven.”

4.64 - AN 4.64 Niraya: Hell


64. Nirayasutta
64. Hell
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.
“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?
Which Four?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti—
They kill living creatures, steal, commit sexual misconduct, and lie.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ nirayeti.
Someone with these four dharmas is cast down to hell.
(verse)

Pāṇātipāto adinnādānaṃ,
Killing, stealing,
Musāvādo ca vuccati;
telling lies,
Paradāragamanañcāpi,
and visiting others’ wives:
Nappasaṃsanti paṇḍitā”ti.
astute people don’t praise these things.”

4.65 - AN 4.65 Rūpa: Appearance


65. Rūpasutta
65. Appearance
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasanno—
There are those whose estimation of and confidence in others is based on appearance, on eloquence, on mortification, and on Dharma.
ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasminti.
These are the four people found in the world.
(verse)

Ye ca rūpe pamāṇiṃsu,
Those who judge on appearance,
ye ca ghosena anvagū;
and those swayed by a voice,
Chandarāgavasūpetā,
are full of desire and greed;
nābhijānanti te janā.
those people just don’t understand.
Ajjhattañca na jānāti,
Not knowing what’s inside,
bahiddhā ca na passati;
nor seeing what’s outside,
Samantāvaraṇo bālo,
the fool shut in on every side,
sa ve ghosena vuyhati.
gets carried away by a voice.
Ajjhattañca na jānāti,
Not knowing what’s inside,
bahiddhā ca vipassati;
but seeing what’s outside,
Bahiddhā phaladassāvī,
seeing the fruit outside,
sopi ghosena vuyhati.
they’re also carried away by a voice.
Ajjhattañca pajānāti,
Understanding what’s inside,
bahiddhā ca vipassati;
and seeing what’s outside,
Vinīvaraṇadassāvī,
seeing without hindrances,
na so ghosena vuyhatī”ti.
they don’t get carried away by a voice.”

4.66 - AN 4.66 Sarāga: Greedy


66. Sarāgasutta
66. Greedy
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Sarāgo, sadoso, samoho, samāno—
The greedy, the hateful, the delusional, and the conceited.
ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasminti.
These are the four people found in the world.
(verse)

Sārattā rajanīyesu,
Full of desire for desirable things,
Piyarūpābhinandino;
enjoying things that seem pleasant,
Mohena āvutā sattā,
beings shrouded by ignorance,
Baddhā vaḍḍhenti bandhanaṃ.
only tighten their bonds.
Rāgajaṃ dosajañcāpi,
Born of greed, born of hate,
mohajaṃ cāpaviddasū;
born of delusion: the ignorant
Karontākusalaṃ kammaṃ,
make bad karma
savighātaṃ dukhudrayaṃ.
that afflicts and produces pain.
Avijjānivutā posā,
If you act out of these qualities, that’s what you become.
andhabhūtā acakkhukā;
But men hindered by ignorance,
Yathā dhammā tathā santā,
are blind, with no eyes to see,
na tassevanti maññare”ti.
and they never imagine that this could be so.”

4.67 - AN 4.67 Ahirāja: The Snake King


67. Ahirājasutta
67. The Snake King
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tena kho pana samayena sāvatthiyaṃ aññataro bhikkhu ahinā daṭṭho kālaṅkato hoti.
Now, at that time a monk in Sāvatthī passed away due to a snake bite.
Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu. Ekamantaṃ nisinnā kho te bhikkhū bhagavantaṃ etadavocuṃ:
Then several monks went up to the Buddha, bowed, sat down to one side, and said to him:
“idha, bhante, sāvatthiyaṃ aññataro bhikkhu ahinā daṭṭho kālaṅkato”ti.
“Sir, a monk in Sāvatthī has passed away due to a snake bite.”
“Na hi nūna so, bhikkhave, bhikkhu cattāri ahirājakulāni mettena cittena phari.
“monks, that monk mustn’t have spread a mind of love to the four royal snake families.
Sace hi so, bhikkhave, bhikkhu cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṃ kareyya.
If he had, he wouldn’t have died due to a snake bite.
Katamāni cattāri?
Which Four?
Virūpakkhaṃ ahirājakulaṃ, erāpathaṃ ahirājakulaṃ, chabyāputtaṃ ahirājakulaṃ, kaṇhāgotamakaṃ ahirājakulaṃ.
The royal snake families of Virūpakkha, Erāpatha, Chabyāputta, and Kaṇhāgotamaka. …
Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari.
Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṃ kareyya.
Anujānāmi, bhikkhave, imāni cattāri ahirājakulāni mettena cittena pharituṃ attaguttiyā attarakkhāya attaparittāyāti.
monks, I urge you to spread a mind of love to the four royal snake families, for your own safety, security, and protection.
(verse)

Virūpakkhehi me mettaṃ,
I love the Virūpakkhas,
Mettaṃ erāpathehi me;
the Erāpathas I love,
Chabyāputtehi me mettaṃ,
I love the Chabyāputtas,
Mettaṃ kaṇhāgotamakehi ca.
the Kaṇhāgotamakas I love.
Apādakehi me mettaṃ,
I love the footless creatures,
mettaṃ dvipādakehi me;
the two-footed I love,
Catuppadehi me mettaṃ,
I love the four-footed,
mettaṃ bahuppadehi me.
the many-footed I love.
Mā maṃ apādako hiṃsi,
May the footless not harm me!
mā maṃ hiṃsi dvipādako;
May I not be harmed by the two-footed!
Mā maṃ catuppado hiṃsi,
May the four-footed not harm me!
mā maṃ hiṃsi bahuppado.
May I not be harmed by the many-footed!
Sabbe sattā sabbe pāṇā,
All sentient beings, all living things,
sabbe bhūtā ca kevalā;
all creatures, every one:
Sabbe bhadrāni passantu,
may they see only nice things,
mā kañci pāpamāgamā.
may bad not come to anyone.
Appamāṇo buddho,
The Buddha is immeasurable,
Appamāṇo dhammo;
The Dharma is immeasurable,
Appamāṇo saṃgho,
the Saṅgha is immeasurable.
Pamāṇavantāni sarīsapāni.
But limited are crawling things,
Ahivicchikā satapadī,
snakes and scorpions, centipedes,
Uṇṇanābhī sarabū mūsikā;
spiders and lizards and mice.
Katā me rakkhā katā me parittā,
I’ve made this safeguard, I’ve made this protection:
Paṭikkamantu bhūtāni;
go away, creatures!
Sohaṃ namo bhagavato,
And so I revere the Blessed One,
Namo sattannaṃ sammāsambuddhānan”ti.
I revere the seven perfectly awakened Buddhas.”

4.68 - AN 4.68 Devadatta: Devadatta


68. Devadattasutta
68. Devadatta
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte.
At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left.
Tatra kho bhagavā devadattaṃ ārabbha bhikkhū āmantesi:
There the Buddha spoke to the monks about Devadatta:
“attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi.
“Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.
Parābhavāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi.
Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṃ deti, parābhavāya phalaṃ deti;
It’s like a banana tree …
evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṃ deti, parābhavāya phalaṃ deti;
or a bamboo …
evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṃ deti, parābhavāya phalaṃ deti;
or a reed, all of which bear fruit to their own ruin and downfall …
evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.
Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṃ gaṇhāti, parābhavāya gabbhaṃ gaṇhāti;
It’s like a mule, which becomes pregnant to its own ruin and downfall.
evamevaṃ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādīti.
In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall.
(verse)

Phalaṃ ve kadaliṃ hanti,
The banana tree is destroyed by its own fruit,
phalaṃ veḷuṃ phalaṃ naḷaṃ;
as are the bamboo and the reed.
Sakkāro kāpurisaṃ hanti,
Honor destroys a wretch,
gabbho assatariṃ yathā”ti.
as pregnancy destroys a mule.”

4.69 - AN 4.69 Padhāna: Effort


69. Padhānasutta
69. Effort
“Cattārimāni, bhikkhave, padhānāni.
“monks, there are these four efforts.
Katamāni cattāri?
Which Four?
Saṃvarappadhānaṃ, pahānappadhānaṃ, bhāvanāppadhānaṃ, anurakkhaṇāppadhānaṃ.
The efforts to restrain, to give up, to develop, and to preserve.
Katamañca, bhikkhave, saṃvarappadhānaṃ?
And what, monks, is the effort to restrain?
Idha, bhikkhave, bhikkhu anuppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ anuppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas don’t arise.
Idaṃ vuccati, bhikkhave, saṃvarappadhānaṃ.
This is called the effort to restrain.
Katamañca, bhikkhave, pahānappadhānaṃ?
And what, monks, is the effort to give up?
Idha, bhikkhave, bhikkhu uppannānaṃ pāpakānaṃ akusalānaṃ dhammānaṃ pahānāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas are given up.
Idaṃ vuccati, bhikkhave, pahānappadhānaṃ.
This is called the effort to give up.
Katamañca, bhikkhave, bhāvanāppadhānaṃ?
And what, monks, is the effort to develop?
Idha, bhikkhave, bhikkhu anuppannānaṃ kusalānaṃ dhammānaṃ uppādāya chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas arise.
Idaṃ vuccati, bhikkhave, bhāvanāppadhānaṃ.
This is called the effort to develop.
Katamañca, bhikkhave, anurakkhaṇāppadhānaṃ?
And what, monks, is the effort to preserve?
Idha, bhikkhave, bhikkhu uppannānaṃ kusalānaṃ dhammānaṃ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṃ janeti vāyamati vīriyaṃ ārabhati cittaṃ paggaṇhāti padahati.
It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Idaṃ vuccati, bhikkhave, anurakkhaṇāppadhānaṃ.
This is called the effort to preserve.
Imāni kho, bhikkhave, cattāri padhānānīti.
These are the four efforts.
(verse)

Saṃvaro ca pahānañca,
Restraint and giving up,
bhāvanā anurakkhaṇā;
development and preservation:
Ete padhānā cattāro,
these are the four efforts
desitādiccabandhunā;
taught by the Kinsman of the Sun.
Yo hi bhikkhu idhātāpī,
Any monk who ardently applies these
khayaṃ dukkhassa pāpuṇe”ti.
may attain the ending of suffering.”

4.70 - AN 4.70 Adhammika: non-Dharmic


70. Adhammikasutta
70. non-Dharmic
“Yasmiṃ, bhikkhave, samaye rājāno adhammikā honti, rājāyuttāpi tasmiṃ samaye adhammikā honti.
“At a time when kings are non-Dharmic, royal officials become non-Dharmic.
Rājāyuttesu adhammikesu brāhmaṇagahapatikāpi tasmiṃ samaye adhammikā honti.
When royal officials are non-Dharmic, brahmins and householders become non-Dharmic.
Brāhmaṇagahapatikesu adhammikesu negamajānapadāpi tasmiṃ samaye adhammikā honti.
When brahmins and householders are non-Dharmic, the people of town and country become non-Dharmic.
Negamajānapadesu adhammikesu visamaṃ candimasūriyā parivattanti.
When the people of town and country are non-Dharmic, the courses of the moon and sun become erratic.
Visamaṃ candimasūriyesu parivattantesu visamaṃ nakkhattāni tārakarūpāni parivattanti.
… the courses of the stars and constellations …
Visamaṃ nakkhattesu tārakarūpesu parivattantesu visamaṃ rattindivā parivattanti.
the days and nights …
Visamaṃ rattindivesu parivattantesu visamaṃ māsaddhamāsā parivattanti.
the months and fortnights …
Visamaṃ māsaddhamāsesu parivattantesu visamaṃ utusaṃvaccharā parivattanti.
the seasons and years become erratic.
Visamaṃ utusaṃvaccharesu parivattantesu visamaṃ vātā vāyanti visamā apañjasā.
… the blowing of the winds becomes erratic and chaotic.
Visamaṃ vātesu vāyantesu visamesu apañjasesu devatā parikupitā bhavanti.
… the deities are angered.
Devatāsu parikupitāsu devo na sammā dhāraṃ anuppavecchati.
… the heavens don’t provide enough rain.
Deve na sammā dhāraṃ anuppavecchante visamapākāni sassāni bhavanti.
… the crops ripen erratically.
Visamapākāni, bhikkhave, sassāni manussā paribhuñjantā appāyukā honti dubbaṇṇā ca bavhābādhā ca.
When people eat crops that have ripened erratically, they become short-lived, ugly, weak, and sickly.
Yasmiṃ, bhikkhave, samaye rājāno dhammikā honti, rājāyuttāpi tasmiṃ samaye dhammikā honti.
At a time when kings are Dharmic, royal officials become Dharmic.
Rājāyuttesu dhammikesu brāhmaṇagahapatikāpi tasmiṃ samaye dhammikā honti.
… brahmins and householders …
Brāhmaṇagahapatikesu dhammikesu negamajānapadāpi tasmiṃ samaye dhammikā honti.
people of town and country become Dharmic.
Negamajānapadesu dhammikesu samaṃ candimasūriyā parivattanti.
When the people of town and country are Dharmic, the courses of the sun and moon become regular.
Samaṃ candimasūriyesu parivattantesu samaṃ nakkhattāni tārakarūpāni parivattanti.
… the stars and constellations …
Samaṃ nakkhattesu tārakarūpesu parivattantesu samaṃ rattindivā parivattanti.
the days and nights …
Samaṃ rattindivesu parivattantesu samaṃ māsaddhamāsā parivattanti.
the months and fortnights …
Samaṃ māsaddhamāsesu parivattantesu samaṃ utusaṃvaccharā parivattanti.
the seasons and years become regular.
Samaṃ utusaṃvaccharesu parivattantesu samaṃ vātā vāyanti samā pañjasā.
… the blowing of the winds becomes regular and orderly.
Samaṃ vātesu vāyantesu samesu pañjasesu devatā aparikupitā bhavanti.
… the deities are not angered …
Devatāsu aparikupitāsu devo sammā dhāraṃ anuppavecchati.
… the heavens provide plenty of rain.
Deve sammā dhāraṃ anuppavecchante samapākāni sassāni bhavanti.
When the heavens provide plenty of rain, the crops ripen well.
Samapākāni, bhikkhave, sassāni manussā paribhuñjantā dīghāyukā ca honti vaṇṇavanto ca balavanto ca appābādhā cāti.
When people eat crops that have ripened well, they become long-lived, beautiful, strong, and healthy.
(verse)

Gunnañce taramānānaṃ,
When cattle ford a river,
jimhaṃ gacchati puṅgavo;
if the bull goes off course,
Sabbā tā jimhaṃ gacchanti,
they all go off course,
nette jimhaṃ gate sati.
because their leader is off course.
Evamevaṃ manussesu,
So it is for humans:
yo hoti seṭṭhasammato;
when the one agreed on as chief
So ce adhammaṃ carati,
behaves badly,
pageva itarā pajā;
what do you expect the rest to do?
Sabbaṃ raṭṭhaṃ dukkhaṃ seti,
The whole country sleeps badly,
rājā ce hoti adhammiko.
when the king is non-Dharmic.
Gunnañce taramānānaṃ,
When cattle ford a river,
ujuṃ gacchati puṅgavo;
if the bull goes straight,
Sabbā tā ujuṃ gacchanti,
they all go straight,
nette ujuṃ gate sati.
because their leader is straight.
Evamevaṃ manussesu,
So it is for humans:
yo hoti seṭṭhasammato;
when the one agreed on as chief
So sace dhammaṃ carati,
does the right thing,
pageva itarā pajā;
what do you expect the rest to do?
Sabbaṃ raṭṭhaṃ sukhaṃ seti,
The whole country sleeps happily,
rājā ce hoti dhammiko”ti.
when the king is just.”

4..8.. - AN 4 vagga 8 Apaṇṇaka: Guaranteed


8. Apaṇṇakavagga
8. Guaranteed

4.71 - AN 4.71 Padhāna: Effort


71. Padhānasutta
71. Effort
“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāya.
“monks, when a monk has four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.
Katamehi catūhi?
Which Four?
Idha, bhikkhave, bhikkhu sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti.
It’s when a monk is ethical, learned, energetic, and wise.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti.
When a monk has these four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.”

4.72 - AN 4.72 Sammādiṭṭhi: Right View


72. Sammādiṭṭhisutta
72. Right View
“Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāya.
“monks, when a monk has four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.
Katamehi catūhi?
Which Four?
Nekkhammavitakkena, abyāpādavitakkena, avihiṃsāvitakkena, sammādiṭṭhiyā—
Thoughts of renunciation, love, and kindness; and right view.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṃ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṃ khayāyā”ti.
When a monk has these four things their practice is guaranteed, and they have laid the groundwork for ending the defilements.”

4.73 - AN 4.73 Sappurisa: A Good Person


73. Sappurisasutta
73. A Good Person
“Catūhi, bhikkhave, dhammehi samannāgato asappuriso veditabbo.
“monks, a bad person can be known by four dharmas.
Katamehi catūhi?
Which Four?
Idha, bhikkhave, asappuriso yo hoti parassa avaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.
To start with, a bad person speaks ill of another even when not asked, how much more so when asked.
Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena parassa avaṇṇaṃ bhāsitā hoti.
But when led on by questions they speak ill of another in full detail, not leaving anything out.
Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.
That’s how to know that this is a bad person.
Puna caparaṃ, bhikkhave, asappuriso yo hoti parassa vaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.
Furthermore, a bad person doesn’t speak well of another even when asked, how much more so when not asked.
Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena parassa vaṇṇaṃ bhāsitā hoti.
But when led on by questions they speak well of another without giving the full details, leaving many things out.
Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.
That’s how to know that this is a bad person.
Puna caparaṃ, bhikkhave, asappuriso yo hoti attano avaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.
Furthermore, a bad person doesn’t speak ill of themselves even when asked, how much more so when not asked.
Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena attano avaṇṇaṃ bhāsitā hoti.
But when led on by questions they speak ill of themselves without giving the full details, leaving many things out.
Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.
That’s how to know that this is a bad person.
Puna caparaṃ, bhikkhave, asappuriso yo hoti attano vaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.
Furthermore, a bad person speaks well of themselves even when not asked, how much more so when asked.
Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena attano vaṇṇaṃ bhāsitā hoti.
But when led on by questions they speak well of themselves in full detail, not leaving anything out.
Veditabbametaṃ, bhikkhave, asappuriso ayaṃ bhavanti.
That’s how to know that this is a bad person.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato asappuriso veditabbo.
A bad person can be known by these four dharmas.
Catūhi, bhikkhave, dhammehi samannāgato sappuriso veditabbo.
A good person can be known by four dharmas.
Katamehi catūhi?
Which Four?
Idha, bhikkhave, sappuriso yo hoti parassa avaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.
To start with, a good person doesn’t speak ill of another even when asked, how much more so when not asked.
Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena parassa avaṇṇaṃ bhāsitā hoti.
But when led on by questions they speak ill of another without giving the full details, leaving many things out.
Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.
That’s how to know that this is a good person.
Puna caparaṃ, bhikkhave, sappuriso yo hoti parassa vaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.
Furthermore, a good person speaks well of another even when not asked, how much more so when asked.
Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena parassa vaṇṇaṃ bhāsitā hoti.
But when led on by questions they speak well of another in full detail, not leaving anything out.
Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.
That’s how to know that this is a good person.
Puna caparaṃ, bhikkhave, sappuriso yo hoti attano avaṇṇo taṃ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa.
Furthermore, a good person speaks ill of themselves even when not asked, how much more so when asked.
Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṃ vitthārena attano avaṇṇaṃ bhāsitā hoti.
But when led on by questions they speak ill of themselves in full detail, not leaving anything out.
Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.
That’s how to know that this is a good person.
Puna caparaṃ, bhikkhave, sappuriso yo hoti attano vaṇṇo taṃ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa.
Furthermore, a good person doesn’t speak well of themselves even when asked, how much more so when not asked.
Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṃ avitthārena attano vaṇṇaṃ bhāsitā hoti.
But when led on by questions they speak well of themselves without giving the full details, leaving many things out.
Veditabbametaṃ, bhikkhave, sappuriso ayaṃ bhavanti.
That’s how to know that this is a good person.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato sappuriso veditabbo.
A good person can be known by these four dharmas.
Seyyathāpi, bhikkhave, vadhukā yaññadeva rattiṃ vā divaṃ vā ānītā hoti, tāvadevassā tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti sassuyāpi sasurepi sāmikepi antamaso dāsakammakaraporisesu.
It’s like a bride on the day or night she’s first brought to her husband’s home. Right away she sets up a ardent sense of conscience and prudence for her mother and father in law, her husband, and even the bondservants, workers, and staff.
Sā aparena samayena saṃvāsamanvāya vissāsamanvāya sassumpi sasurampi sāmikampi evamāha:
But after some time, because of living together and familiarity, she’ll even say to her mother and father in law, or to her husband:
‘apetha, kiṃ pana tumhe jānāthā’ti.
‘Go away! What would you know?’
Evamevaṃ kho, bhikkhave, idhekacco bhikkhu yaññadeva rattiṃ vā divaṃ vā agārasmā anagāriyaṃ pabbajito hoti, tāvadevassa tibbaṃ hirottappaṃ paccupaṭṭhitaṃ hoti bhikkhūsu bhikkhunīsu upāsakesu upāsikāsu antamaso ārāmikasamaṇuddesesu.
In the same way, on the day or night a monk first goes forth from the lay life to homelessness, right away they set up a ardent sense of conscience and prudence for the monks, nuns, laymen, and laywomen, and even the monastery workers and novices.
So aparena samayena saṃvāsamanvāya vissāsamanvāya ācariyampi upajjhāyampi evamāha:
But after some time, because of living together and familiarity, they’ll even say to their teacher or mentor:
‘apetha, kiṃ pana tumhe jānāthā’ti.
‘Go away! What would you know?’
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘adhunāgatavadhukāsamena cetasā viharissāmā’ti.
‘We will live with hearts like that of a newly wedded bride.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

4.74 - AN 4.74 Paṭhamaagga: Best (1st)


74. Paṭhamaaggasutta
74. Best (1st)
“Cattārimāni, bhikkhave, aggāni.
“monks, these four things are the best.
Katamāni cattāri?
Which Four?
Sīlaggaṃ, samādhiggaṃ, paññāggaṃ, vimuttaggaṃ—
The best ethics, undistractible-lucidity, wisdom, and freedom.
imāni kho, bhikkhave, cattāri aggānī”ti.
These are the four things that are the best.”

4.75 - AN 4.75 Dutiyaagga: Best (2nd)


75. Dutiyaaggasutta
75. Best (2nd)
“Cattārimāni, bhikkhave, aggāni.
“monks, these four things are the best.
Katamāni cattāri?
Which Four?
Rūpaggaṃ, vedanāggaṃ, saññāggaṃ, bhavaggaṃ—
The best form, feeling, perception, and state of existence.
imāni kho, bhikkhave, cattāri aggānī”ti.
These are the four things that are the best.”

4.76 - AN 4.76 Kusināra: At Kusinārā


76. Kusinārasutta
76. At Kusinārā
Ekaṃ samayaṃ bhagavā kusinārāyaṃ viharati upavattane mallānaṃ sālavane antarena yamakasālānaṃ parinibbānasamaye.
At one time the Buddha was staying between a pair of sal trees in the sal forest of the Mallas at Upavattana near Kusinārā at the time of his final nirvana.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṃghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:
“Perhaps even a single monk has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice. So ask, monks! Don’t regret it later, thinking:
‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṃ sammukhā paṭipucchitun’”ti.
‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’”
Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ.
When this was said, the monks kept silent.
Dutiyampi kho bhagavā bhikkhū āmantesi:
For a second time the Buddha addressed the monks: …
“siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:
‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṃ sammukhā paṭipucchitun’”ti.
Dutiyampi kho te bhikkhū tuṇhī ahesuṃ.
For a second time, the monks kept silent.
Tatiyampi kho bhagavā bhikkhū āmantesi:
For a third time the Buddha addressed the monks: …
“siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha:
‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṃ sammukhā paṭipucchitun’”ti.
Tatiyampi kho te bhikkhū tuṇhī ahesuṃ.
For a third time, the monks kept silent.
Atha kho bhagavā bhikkhū āmantesi:
Then the Buddha said to the monks:
“siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha, sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti.
“monks, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.”
Evaṃ vutte, te bhikkhū tuṇhī ahesuṃ.
When this was said, the monks kept silent.
Atha kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda said to the Buddha:
“acchariyaṃ, bhante, abbhutaṃ, bhante.
“It’s incredible, sir, it’s amazing!
Evaṃ pasanno ahaṃ, bhante. Natthi imasmiṃ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā”ti.
I am quite confident that there’s not even a single monk in this Saṅgha who has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice.”
“Pasādā kho tvaṃ, ānanda, vadesi. Ñāṇameva hettha, ānanda, tathāgatassa: ‘natthi imasmiṃ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’.
“Ānanda, you speak from faith. But the Realized One knows that there’s not even a single monk in this Saṅgha who has doubt or uncertainty regarding the Buddha, The Dharma, the Saṅgha, the path, or the practice.
Imesañhi, ānanda, pañcannaṃ bhikkhusatānaṃ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.
Even the last of these five hundred monks is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.”

4.77 - AN 4.77 Acinteyya: Inconceivable


77. Acinteyyasutta
77. Inconceivable
“Cattārimāni, bhikkhave, acinteyyāni, na cintetabbāni; yāni cintento ummādassa vighātassa bhāgī assa.
“monks, these four things are inconceivable. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.
Katamāni cattāri?
Which Four?
Buddhānaṃ, bhikkhave, buddhavisayo acinteyyo, na cintetabbo;
The scope of the Buddhas …
yaṃ cintento ummādassa vighātassa bhāgī assa.
Jhāyissa, bhikkhave, jhānavisayo acinteyyo, na cintetabbo;
The scope of one in jhāna …
yaṃ cintento ummādassa vighātassa bhāgī assa.
Kammavipāko, bhikkhave, acinteyyo, na cintetabbo;
The results of deeds …
yaṃ cintento ummādassa vighātassa bhāgī assa.
Lokacintā, bhikkhave, acinteyyā, na cintetabbā;
Speculation about the world …
yaṃ cintento ummādassa vighātassa bhāgī assa.
Imāni kho, bhikkhave, cattāri acinteyyāni, na cintetabbāni; yāni cintento ummādassa vighātassa bhāgī assā”ti.
These are the four inconceivable things. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.”

4.78 - AN 4.78 Dakkhiṇa: A Teacher’s Offering


78. Dakkhiṇasutta
78. A Teacher’s Offering
“Catasso imā, bhikkhave, dakkhiṇā visuddhiyo.
“monks, there are these four ways of purifying an offering to a teacher.
Katamā catasso?
Which Four?
Atthi, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato;
There’s an offering to a teacher that’s purified by the giver, not the recipient.
atthi, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato;
There’s an offering to a teacher that’s purified by the recipient, not the giver.
atthi, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato;
There’s an offering to a teacher that’s purified by neither the giver nor the recipient.
atthi, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
There’s an offering to a teacher that’s purified by both the giver and the recipient.
Kathañca, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato?
And how is an offering to a teacher purified by the giver, not the recipient?
Idha, bhikkhave, dāyako hoti sīlavā kalyāṇadhammo; paṭiggāhakā honti dussīlā pāpadhammā.
It’s when the giver is ethical, of good character, but the recipient is unethical, of bad character.
Evaṃ kho, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato.
Kathañca, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato?
And how is an offering to a teacher purified by the recipient, not the giver?
Idha, bhikkhave, dāyako hoti dussīlo pāpadhammo; paṭiggāhakā honti sīlavanto kalyāṇadhammā.
It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character.
Evaṃ kho, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato.
Kathañca, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato?
And how is an offering to a teacher purified by neither the giver nor the recipient?
Idha, bhikkhave, dāyako hoti dussīlo pāpadhammo; paṭiggāhakāpi honti dussīlā pāpadhammā.
It’s when both the giver and the recipient are unethical, of bad character.
Evaṃ kho, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato.
Kathañca, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca?
And how is an offering to a teacher purified by both the giver and the recipient?
Idha, bhikkhave, dāyako hoti sīlavā kalyāṇadhammo; paṭiggāhakāpi honti sīlavanto kalyāṇadhammā.
It’s when both the giver and the recipient are ethical, of good character.
Evaṃ kho, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.
Imā kho, bhikkhave, catasso dakkhiṇā visuddhiyo”ti.
These are the four ways of purifying an offering to a teacher.”

4.79 - AN 4.79 Vaṇijja: Business


79. Vaṇijjasutta
79. Business
Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto bhagavantaṃ etadavoca:
Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:
“ko nu kho, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā chedagāminī hoti?
“Sir, what is the cause, what is the reason why for different people the same kind of business undertaking might fail,
Ko pana, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā na yathādhippāyā hoti?
while another doesn’t meet expectations,
Ko nu kho, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā yathādhippāyā hoti?
another meets expectations,
Ko pana, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā parādhippāyā hotī”ti?
and another exceeds expectations?”
“Idha, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ na deti.
“Sāriputta, take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. But they fail to give what’s requested.
So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa hoti chedagāminī.
When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake fails.
Idha pana, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ na yathādhippāyaṃ deti.
Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, but don’t meet expectations.
So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa na hoti yathādhippāyā.
When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake doesn’t meet expectations.
Idha pana, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ yathādhippāyaṃ deti.
Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, meeting expectations.
So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa hoti yathādhippāyā.
When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake meets expectations.
Idha, sāriputta, ekacco samaṇaṃ vā brāhmaṇaṃ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṃ parādhippāyaṃ deti.
Take a case where someone goes to an ascetic or brahmin and invites them to ask for what they need. They give what’s requested, exceeding expectations.
So ce tato cuto itthattaṃ āgacchati, so yaññadeva vaṇijjaṃ payojeti, sāssa hoti parādhippāyā.
When they’ve passed away from that life, if they’re reborn in this state of existence, whatever business they undertake exceeds expectations.
Ayaṃ kho, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā chedagāminī hoti.
This is the cause, this is the reason why for different people the same kind of business enterprise might fail,
Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā na yathādhippāyā hoti.
while another doesn’t meet expectations,
Ayaṃ kho pana, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā yathādhippāyā hoti.
another meets expectations,
Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā parādhippāyā hotī”ti.
and another exceeds expectations.”

4.80 - AN 4.80 Kamboja: Persia


80. Kambojasutta
80. Persia
Ekaṃ samayaṃ bhagavā kosambiyaṃ viharati ghositārāme.
At one time the Buddha was staying near Kosambi, in Ghosita’s Monastery.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando bhagavantaṃ etadavoca:
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:
“Ko nu kho, bhante, hetu ko paccayo, yena mātugāmo neva sabhāyaṃ nisīdati, na kammantaṃ payojeti, na kambojaṃ gacchatī”ti?
“Sir, what is the cause, what is the reason why females don’t attend council meetings, work for a living, or travel to Persia?”
“Kodhano, ānanda, mātugāmo;
“Ānanda, females are angry,
issukī, ānanda, mātugāmo;
jealous,
maccharī, ānanda, mātugāmo;
mean,
duppañño, ānanda, mātugāmo—
and unintelligent.
ayaṃ kho, ānanda, hetu ayaṃ paccayo, yena mātugāmo neva sabhāyaṃ nisīdati, na kammantaṃ payojeti, na kambojaṃ gacchatī”ti.
This is the cause, this is the reason why females don’t attend council meetings, work for a living, or travel to Persia.”

4..9.. - AN 4 vagga 9 Macala: Confirmed


9. Macalavagga
9. Confirmed

4.81 - AN 4.81 Pāṇātipāta: Killing Living Creatures


81. Pāṇātipātasutta
81. Killing Living Creatures
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.
“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?
Which Four?
Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti—
They kill living creatures, steal, commit sexual misconduct, and lie.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.
Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.
Someone with four dharmas is raised up to heaven.
Katamehi catūhi?
Which Four?
Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti—
They don’t kill living creatures, steal, commit sexual misconduct, or lie.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.
Someone with these four dharmas is raised up to heaven.”

4.82 - AN 4.82 Musāvāda: Lying


82. Musāvādasutta
82. Lying
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.
“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?
Which Four?
Musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti—
They use speech that’s false, divisive, harsh, or nonsensical.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.
Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.
Someone with four dharmas is raised up to heaven.
Katamehi catūhi?
Which Four?
Musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti—
They don’t use speech that’s false, divisive, harsh, or nonsensical.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.
Someone with these four dharmas is raised up to heaven.”

4.83 - AN 4.83 Avaṇṇāraha: Where Criticism Takes You


83. Avaṇṇārahasutta
83. Where Criticism Takes You
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.
“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?
Which Four?
Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṃ bhāsati,
Without examining or scrutinizing, they praise those deserving of criticism,
ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṃ bhāsati,
and they criticize those deserving of praise.
ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṃ upadaṃseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṃ upadaṃseti—
They arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.
Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.
Someone with four dharmas is raised up to heaven.
Katamehi catūhi?
Which Four?
Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsati,
After examining and scrutinizing, they criticize those deserving of criticism,
anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṃ bhāsati,
and they praise those deserving of praise.
anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṃ upadaṃseti
They don’t arouse faith in things that are dubious,
anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṃ upadaṃseti—
and they do arouse faith in things that are inspiring.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.
Someone with these four dharmas is raised up to heaven.”

4.84 - AN 4.84 Kodhagaru: Valuing Anger


84. Kodhagarusutta
84. Valuing Anger
“Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.
“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?
Which Four?
Kodhagaru hoti na saddhammagaru, makkhagaru hoti na saddhammagaru, lābhagaru hoti na saddhammagaru, sakkāragaru hoti na saddhammagaru—
They value anger, or denigration, or material possessions, or honor rather than the true Dharma.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ niraye.
Someone with these four dharmas is cast down to hell.
Catūhi, bhikkhave, dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge.
Someone with four dharmas is raised up to heaven.
Katamehi catūhi?
Which Four?
Saddhammagaru hoti na kodhagaru, saddhammagaru hoti na makkhagaru, saddhammagaru hoti na lābhagaru, saddhammagaru hoti na sakkāragaru—
They value the true Dharma rather than anger, or denigration, or material possessions, or honor.
imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṃ nikkhitto evaṃ sagge”ti.
Someone with these four dharmas is raised up to heaven.”

4.85 - AN 4.85 Tamotama: From Darkness to Darkness


85. Tamotamasutta
85. From Darkness to Darkness
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
The dark bound for darkness, the dark bound for light, the light bound for darkness, and the light bound for light. Tamo tamaparāyaṇo, tamo jotiparāyaṇo, joti tamaparāyaṇo, joti jotiparāyaṇo.
Kathañca, bhikkhave, puggalo tamo hoti tamaparāyaṇo?
And how is a person dark and bound for darkness?
Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti—caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati.
It’s when someone is reborn in a low family—a family of outcastes, bamboo-workers, hunters, chariot-makers, or waste-collectors—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find.
So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’re ugly, unsightly, deformed, chronically ill—one-eyed, crippled, lame, or half-paralyzed. They don’t get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; or bed, house, and lighting.
So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
And they do bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Evaṃ kho, bhikkhave, puggalo tamo hoti tamaparāyaṇo.
That’s how a person is dark and bound for darkness.
Kathañca, bhikkhave, puggalo tamo hoti jotiparāyaṇo?
And how is a person dark and bound for light?
Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti—caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati;
It’s when some person is reborn in a low family …
so ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.
But they do good things by way of body, speech, and mind.
So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Evaṃ kho, bhikkhave, puggalo tamo hoti jotiparāyaṇo.
That’s how a person is dark and bound for light.
Kathañca, bhikkhave, puggalo joti hoti tamaparāyaṇo?
And how is a person light and bound for darkness?
Idha, bhikkhave, ekacco puggalo ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe;
It’s when some person is reborn in an eminent family—a well-to-do family of aristocrats, brahmins, or householders—rich, affluent, and wealthy, with lots of gold and silver, lots of property and assets, and lots of money and grain.
so ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
And they’re attractive, good-looking, lovely, of surpassing beauty. They get to have food, drink, clothes, and vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
So kāyena duccaritaṃ carati, vācāya duccaritaṃ carati, manasā duccaritaṃ carati.
But they do bad things by way of body, speech, and mind.
So kāyena duccaritaṃ caritvā, vācāya duccaritaṃ caritvā, manasā duccaritaṃ caritvā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell.
Evaṃ kho, bhikkhave, puggalo joti hoti tamaparāyaṇo.
That’s how a person is light and bound for darkness.
Kathañca, bhikkhave, puggalo joti hoti jotiparāyaṇo?
And how is a person light and bound for light?
Idha, bhikkhave, ekacco puggalo ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe;
It’s when some person is reborn in an eminent family …
so ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa.
So kāyena sucaritaṃ carati, vācāya sucaritaṃ carati, manasā sucaritaṃ carati.
And they do good things by way of body, speech, and mind.
So kāyena sucaritaṃ caritvā, vācāya sucaritaṃ caritvā, manasā sucaritaṃ caritvā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjati.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
Evaṃ kho, bhikkhave, puggalo joti hoti jotiparāyaṇo.
That’s how a person is light and bound for light.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.86 - AN 4.86 Oṇatoṇata: Sunk Low


86. Oṇatoṇatasutta
86. Sunk Low
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“These four people are found in the world.
Katame cattāro?
Which Four?
… These are the four people found in the world.”
One sunk low who sinks lower, one sunk low who rises high, one risen high who sinks low, and one risen high who rises higher. Oṇatoṇato, oṇatuṇṇato, uṇṇatoṇato, uṇṇatuṇṇato.
… Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

4.87 - AN 4.87 Putta: The Son


87. Puttasutta
87. The Son
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.
The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.
Kathañca, bhikkhave, puggalo samaṇamacalo hoti?
And how is a person a confirmed ascetic?
Idha, bhikkhave, bhikkhu sekho hoti pāṭipado;
It’s when a monk is a practicing trainee,
anuttaraṃ yogakkhemaṃ patthayamāno viharati.
who lives aspiring to the supreme sanctuary.
Seyyathāpi, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ābhiseko anabhisitto macalappatto;
It’s like the eldest son of an anointed king. He has not yet been anointed, but is eligible, and has been confirmed in the succession.
evamevaṃ kho, bhikkhave, bhikkhu sekho hoti pāṭipado, anuttaraṃ yogakkhemaṃ patthayamāno viharati.
In the same way, a monk is a practicing trainee, who lives aspiring to the supreme sanctuary.
Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.
That’s how a person is a confirmed ascetic.
Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti?
And how is a person a white lotus ascetic?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.
It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements. But they don’t have direct meditative experience of the eight liberations.
Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.
That’s how a person is a white lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇapadumo hoti?
And how is a person a pink lotus ascetic?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati, aṭṭha ca vimokkhe kāyena phusitvā viharati.
It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. … And they have direct meditative experience of the eight liberations.
Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.
That’s how a person is a pink lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti?
And how is a person an exquisite ascetic of ascetics?
Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjati, appaṃ ayācito; yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjati, appaṃ ayācito.
It’s when a monk usually uses only what they’ve been invited to accept—robes, alms-food, lodgings, and medicines and supplies for the sick—rarely using them without invitation.
Yehi kho pana sabrahmacārīhi saddhiṃ viharati, tyassa manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena;
When living with other spiritual practitioners, they usually treat them agreeably by way of body, speech, and mind, and rarely disagreeably.
manāpaṃyeva bahulaṃ upahāraṃ upaharanti, appaṃ amanāpaṃ.
And they usually present them with agreeable things, rarely with disagreeable ones.
Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni panassa na bahudeva uppajjanti. Appābādho hoti.
They’re healthy, so the various unpleasant feelings—stemming from disorders of bile, phlegm, wind, or their conjunction; or caused by change in weather, by not taking care of yourself, by overexertion, or as the result of past deeds—usually don’t come up.
Catunnaṃ jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī hoti akicchalābhī akasiralābhī,
They get the four jhānas—pleasureful meditations in the present life that belong to the higher mind—when they want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
And they realize the undefiled freedom of heart and freedom by wisdom in this very life. …
Evaṃ kho, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti.
That’s how a person is an exquisite ascetic of ascetics.
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.
And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.
Ahañhi, bhikkhave, yācitova bahulaṃ cīvaraṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ piṇḍapātaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ senāsanaṃ paribhuñjāmi, appaṃ ayācito; yācitova bahulaṃ gilānappaccayabhesajjaparikkhāraṃ paribhuñjāmi, appaṃ ayācito.
For I usually use only what I’ve been invited to accept …
Yehi kho pana bhikkhūhi saddhiṃ viharāmi te me manāpeneva bahulaṃ kāyakammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ vacīkammena samudācaranti, appaṃ amanāpena; manāpeneva bahulaṃ manokammena samudācaranti, appaṃ amanāpena; manāpaṃyeva bahulaṃ upahāraṃ upaharanti, appaṃ amanāpaṃ.
When living with other spiritual practitioners, I usually treat them agreeably …
Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni me na bahudeva uppajjanti. Appābādhohamasmi.
I’m healthy …
Catunnaṃ kho panasmi jhānānaṃ ābhicetasikānaṃ diṭṭhadhammasukhavihārānaṃ nikāmalābhī akicchalābhī akasiralābhī,
I get the four jhānas when I want, without trouble or difficulty.
āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharāmi.
And I’ve realized the undefiled freedom of heart and freedom by wisdom in this very life. …
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.
So if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.88 - AN 4.88 Saṃyojana: Fetters


88. Saṃyojanasutta
88. Fetters
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.
The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.
Kathañca, bhikkhave, puggalo samaṇamacalo hoti?
And how is a person a confirmed ascetic?
Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
It’s when a monk—with the ending of three fetters—is a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.
That’s how a person is a confirmed ascetic.
Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti?
And how is a person a white lotus ascetic?
Idha, bhikkhave, bhikkhu tiṇṇaṃ saṃyojanānaṃ parikkhayā, rāgadosamohānaṃ tanuttā sakadāgāmī hoti, sakideva imaṃ lokaṃ āgantvā dukkhassantaṃ karoti.
It’s when a monk—with the ending of three fetters, and the weakening of greed, hate, and delusion—is a once-returner. They come back to this world once only, then make an end of suffering.
Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.
That’s how a person is a white lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇapadumo hoti?
And how is a person a pink lotus ascetic?
Idha, bhikkhave, bhikkhu pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā.
It’s when a monk—with the ending of the five lower fetters—is reborn spontaneously. They’re nirvana'd there, and are not liable to return from that world.
Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.
That’s how a person is a pink lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti?
And how is a person an exquisite ascetic of ascetics?
Idha, bhikkhave, bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
It’s when a monk realizes the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.
Evaṃ kho, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti.
That’s how a person is an exquisite ascetic of ascetics.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.89 - AN 4.89 Sammādiṭṭhi: Right View


89. Sammādiṭṭhisutta
89. Right View
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.
The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.
Kathañca, bhikkhave, puggalo samaṇamacalo hoti?
And how is a person a confirmed ascetic?
Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti.
It’s when a monk has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.
That’s how a person is a confirmed ascetic.
Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti?
And how is a person a white lotus ascetic?
Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.
It’s when they have right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations.
Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.
That’s how a person is a white lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇapadumo hoti?
And how is a person a pink lotus ascetic?
Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti … pe … sammāvimutti hoti, aṭṭha ca vimokkhe kāyena phusitvā viharati.
It’s when they have right view … and right freedom. And they do have direct meditative experience of the eight liberations.
Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.
That’s how a person is a pink lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti?
And how is a person an exquisite ascetic of ascetics?
Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito … pe … yañhi taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.
It’s when a monk usually uses only what they’ve been invited to accept … And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.90 - AN 4.90 Khandha: Aggregates


90. Khandhasutta
90. Aggregates
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.
The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the exquisite ascetic of ascetics.
Kathañca, bhikkhave, puggalo samaṇamacalo hoti?
And how is a person a confirmed ascetic?
Idha, bhikkhave, bhikkhu sekho hoti appattamānaso, anuttaraṃ yogakkhemaṃ patthayamāno viharati.
It’s when a monk is a trainee who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary.
Evaṃ kho, bhikkhave, puggalo samaṇamacalo hoti.
That’s how a person is a confirmed ascetic.
Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti?
And how is a person a white lotus ascetic?
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:
It’s when a monk meditates observing rise and fall in the five grasping aggregates.
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā … pe …
Such is feeling …
iti saññā … pe …
Such is perception …
iti saṅkhārā … pe …
Such are co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti;
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
no ca kho aṭṭha vimokkhe kāyena phusitvā viharati.
But they don’t have direct meditative experience of the eight liberations.
Evaṃ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.
That’s how a person is a white lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇapadumo hoti?
And how is a person a pink lotus ascetic?
Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati:
It’s when a monk meditates observing rise and fall in the five grasping aggregates.
‘iti rūpaṃ, iti rūpassa samudayo, iti rūpassa atthaṅgamo;
‘Such is form, such is the origin of form, such is the ending of form.
iti vedanā … pe …
Such is feeling …
iti saññā … pe …
Such is perception …
iti saṅkhārā … pe …
Such are co-doings …
iti viññāṇaṃ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti;
Such is consciousness, such is the origin of consciousness, such is the ending of consciousness.’
aṭṭha ca vimokkhe kāyena phusitvā viharati.
And they have direct meditative experience of the eight liberations.
Evaṃ kho, bhikkhave, puggalo samaṇapadumo hoti.
That’s how a person is a pink lotus ascetic.
Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti?
And how is a person an exquisite ascetic of ascetics?
Idha, bhikkhave, bhikkhu yācitova bahulaṃ cīvaraṃ paribhuñjati, appaṃ ayācito … pe … mameva taṃ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.
It’s when a monk usually uses only what they’ve been invited to accept … And if anyone should be rightly called an exquisite ascetic of ascetics, it’s me.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4..10.. - AN 4 vagga 10 Asura: Demons


10. Asuravagga
10. Demons
Aṅguttara Nikāya 4
Numbered Discourses 4

4.91 - AN 4.91 Asura: Demons


91. Asurasutta
91. Demons
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
A demon accompanied by demons, a demon accompanied by gods, a god accompanied by demons, and a god accompanied by gods. Asuro asuraparivāro, asuro devaparivāro, devo asuraparivāro, devo devaparivāro.
Kathañca, bhikkhave, puggalo asuro hoti asuraparivāro?
And how is a person a demon accompanied by demons?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisāpissa hoti dussīlā pāpadhammā.
It’s when a person is unethical, of bad character, and their following is the same.
Evaṃ kho, bhikkhave, puggalo asuro hoti asuraparivāro.
That’s how a person is a demon accompanied by demons.
Kathañca, bhikkhave, puggalo asuro hoti devaparivāro?
And how is a person a demon accompanied by gods?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisā ca khvassa hoti sīlavatī kalyāṇadhammā.
It’s when a person is unethical, of bad character, but their following is ethical, of good character.
Evaṃ kho, bhikkhave, puggalo asuro hoti devaparivāro.
That’s how a person is a demon accompanied by gods.
Kathañca, bhikkhave, puggalo devo hoti asuraparivāro?
And how is a person a god accompanied by demons?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisā ca khvassa hoti dussīlā pāpadhammā.
It’s when a person is ethical, of good character, but their following is unethical, of bad character.
Evaṃ kho, bhikkhave, puggalo devo hoti asuraparivāro.
That’s how a person is a god accompanied by demons.
Kathañca, bhikkhave, puggalo devo hoti devaparivāro?
And how is a person a god accompanied by gods?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisāpissa hoti sīlavatī kalyāṇadhammā.
It’s when a person is ethical, of good character, and their following is the same.
Evaṃ kho, bhikkhave, puggalo devo hoti, devaparivāro.
That’s how a person is a god accompanied by gods.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.92 - AN 4.92 Paṭhamasamādhi: undistractible-lucidity (1st)


92. Paṭhamasamādhisutta
92. undistractible-lucidity (1st)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.
One person has internal serenity of heart, but not the higher wisdom of discernment of Dharmas.
Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa.
One person has the higher wisdom of discernment of Dharmas, but not internal serenity of heart.
Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.
One person has neither internal serenity of heart, nor the higher wisdom of discernment of Dharmas.
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
One person has both internal serenity of heart, and the higher wisdom of discernment of Dharmas.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.93 - AN 4.93 Dutiyasamādhi: undistractible-lucidity (2nd)


93. Dutiyasamādhisutta
93. undistractible-lucidity (2nd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.
One person has internal serenity of heart, but not the higher wisdom of discernment of Dharmas.
Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa.
One person has the higher wisdom of discernment of Dharmas, but not internal serenity of heart.
Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.
One person has neither internal serenity of heart, nor the higher wisdom of discernment of Dharmas.
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
One person has both internal serenity of heart, and the higher wisdom of discernment of Dharmas.
Tatra, bhikkhave, yvāyaṃ puggalo lābhī hoti ajjhattaṃ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo.
As for the person who has serenity but not discernment: grounded on serenity, they should practice meditation to get discernment.
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
After some time they have both serenity and discernment.
Tatra, bhikkhave, yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṃ cetosamathassa, tena, bhikkhave, puggalena adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṃ cetosamathe yogo karaṇīyo.
As for the person who has discernment but not serenity: grounded on discernment, they should practice meditation to get serenity.
So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.
After some time they have both discernment and serenity.
Tatra, bhikkhave, yvāyaṃ puggalo na ceva lābhī ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
As for the person who has neither serenity nor discernment: in order to get those skillful Dharmas, they should apply outstanding enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṃ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya;
Suppose your clothes or head were on fire. In order to extinguish it, you’d apply intense enthusiasm, effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning.
evamevaṃ kho, bhikkhave, tena puggalena tesaṃyeva kusalānaṃ dhammānaṃ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṃ.
In the same way, in order to get those skillful Dharmas, that person should apply outstanding enthusiasm …
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
After some time they have both serenity and discernment.
Tatra, bhikkhave, yvāyaṃ puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo.
As for the person who has both serenity and discernment: grounded on those skillful Dharmas, they should practice meditation further to end the defilements.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.94 - AN 4.94 Tatiyasamādhi: undistractible-lucidity (3rd)


94. Tatiyasamādhisutta
94. undistractible-lucidity (3rd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṃ cetosamathassa, na lābhī adhipaññādhammavipassanāya.
One person has internal serenity of heart, but not the higher wisdom of discernment of Dharmas.
Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṃ cetosamathassa.
One person has the higher wisdom of discernment of Dharmas, but not internal serenity of heart.
Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.
One person has neither internal serenity of heart, nor the higher wisdom of discernment of Dharmas.
Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
One person has both internal serenity of heart, and the higher wisdom of discernment of Dharmas.
Tatra, bhikkhave, yvāyaṃ puggalo lābhī ajjhattaṃ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo:
As for the person who has serenity but not discernment: they should approach someone who has discernment and ask:
‘kathaṃ nu kho, āvuso, saṅkhārā daṭṭhabbā?
‘Reverend, how should conditions be seen?
Kathaṃ saṅkhārā sammasitabbā?
How should they be comprehended?
Kathaṃ saṅkhārā vipassitabbā’ti?
How should they be discerned?’
Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti:
That person would answer from their own experience:
‘evaṃ kho, āvuso, saṅkhārā daṭṭhabbā, evaṃ saṅkhārā sammasitabbā, evaṃ saṅkhārā vipassitabbā’ti.
‘This is how conditions should be seen, comprehended, and discerned.’
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
After some time they have both serenity and discernment.
Tatra, bhikkhave, yvāyaṃ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṃ cetosamathassa, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī ajjhattaṃ cetosamathassa so upasaṅkamitvā evamassa vacanīyo:
As for the person who has discernment but not serenity: they should approach someone who has serenity and ask:
‘kathaṃ nu kho, āvuso, cittaṃ saṇṭhapetabbaṃ?
‘Reverend, how should the mind be stilled?
Kathaṃ cittaṃ sannisādetabbaṃ?
How should it be settled?
Kathaṃ cittaṃ ekodi kātabbaṃ?
How should it be unified?
Kathaṃ cittaṃ samādahātabban’ti?
How should it be undistractify-&-lucidifyd in samādhi?’
Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti:
That person would answer from their own experience:
‘evaṃ kho, āvuso, cittaṃ saṇṭhapetabbaṃ, evaṃ cittaṃ sannisādetabbaṃ, evaṃ cittaṃ ekodi kātabbaṃ, evaṃ cittaṃ samādahātabban’ti.
‘Reverend, this is how the mind should be stilled, settled, unified, and undistractify-&-lucidifyd in samādhi.’
So aparena samaye lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṃ cetosamathassa.
After some time they have both discernment and serenity.
Tatra, bhikkhave, yvāyaṃ puggalo na ceva lābhī ajjhattaṃ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṃ puggalo lābhī ceva ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo:
As for the person who has neither serenity nor discernment: they should approach someone who has serenity and discernment and ask:
‘kathaṃ nu kho, āvuso, cittaṃ saṇṭhapetabbaṃ?
‘Reverend, how should the mind be stilled?
Kathaṃ cittaṃ sannisādetabbaṃ?
How should it be settled?
Kathaṃ cittaṃ ekodi kātabbaṃ?
How should it be unified?
Kathaṃ cittaṃ samādahātabbaṃ?
How should it be undistractify-&-lucidifyd in samādhi?’
Kathaṃ saṅkhārā daṭṭhabbā?
How should conditions be seen?
Kathaṃ saṅkhārā sammasitabbā?
How should they be comprehended?
Kathaṃ saṅkhārā vipassitabbā’ti?
How should they be discerned?’
Tassa so yathādiṭṭhaṃ yathāviditaṃ byākaroti:
That person would answer as they’ve seen and known:
‘evaṃ kho, āvuso, cittaṃ saṇṭhapetabbaṃ, evaṃ cittaṃ sannisādetabbaṃ, evaṃ cittaṃ ekodi kātabbaṃ, evaṃ cittaṃ samādahātabbaṃ, evaṃ saṅkhārā daṭṭhabbā, evaṃ saṅkhārā sammasitabbā, evaṃ saṅkhārā vipassitabbā’ti.
‘Reverend, this is how the mind should be stilled, settled, unified, and undistractify-&-lucidifyd in samādhi. And this is how conditions should be seen, comprehended, and discerned.’
So aparena samayena lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya.
After some time they have both serenity and discernment.
Tatra, bhikkhave, yvāyaṃ puggalo lābhī ceva hoti ajjhattaṃ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patiṭṭhāya uttari āsavānaṃ khayāya yogo karaṇīyo.
As for the person who has both serenity and discernment: grounded on those skillful Dharmas, they should practice meditation further to end the defilements.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.95 - AN 4.95 Chavālāta: A Firebrand


95. Chavālātasutta
95. A Firebrand
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Nevattahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, attahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
One who practices to benefit neither themselves nor others; one who practices to benefit others, but not themselves; one who practices to benefit themselves, but not others; and one who practices to benefit both themselves and others.
Seyyathāpi, bhikkhave, chavālātaṃ ubhato padittaṃ, majjhe gūthagataṃ, neva gāme kaṭṭhatthaṃ pharati na araññe ();
Suppose there was a firebrand for lighting a funeral pyre, burning at both ends, and smeared with dung in the middle. It couldn’t be used as timber either in the village or the wilderness.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi yvāyaṃ puggalo nevattahitāya paṭipanno no parahitāya.
The person who practices to benefit neither themselves nor others is like this, I say.
Tatra, bhikkhave, yvāyaṃ puggalo parahitāya paṭipanno no attahitāya, ayaṃ imesaṃ dvinnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.
The person who practices to benefit others, but not themselves, is better than that.
Tatra, bhikkhave, yvāyaṃ puggalo attahitāya paṭipanno no parahitāya, ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.
The person who practices to benefit themselves, but not others, is better than both of those.
Tatra, bhikkhave, yvāyaṃ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṃ imesaṃ catunnaṃ puggalānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.
But the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.
Seyyathāpi, bhikkhave, gavā khīraṃ, khīramhā dadhi, dadhimhā navanītaṃ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati;
From a cow comes milk, from milk comes curds, from curds come butter, from butter comes ghee, and from ghee comes cream of ghee. And the cream of ghee is said to be the best of these.
evamevaṃ kho, bhikkhave, yvāyaṃ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṃ imesaṃ catunnaṃ puggalānaṃ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.
In the same way, the person who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.96 - AN 4.96 Rāgavinaya: Removing Greed


96. Rāgavinayasutta
96. Removing Greed
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti no parahitāya?
And how does a person practice to benefit themselves, but not others?
Idha, bhikkhave, ekacco puggalo attanā rāgavinayāya paṭipanno hoti, no paraṃ rāgavinayāya samādapeti;
It’s when a person practices to remove their own greed, hate, and delusion, but doesn’t encourage others to do the same.
attanā dosavinayāya paṭipanno hoti, no paraṃ dosavinayāya samādapeti;
attanā mohavinayāya paṭipanno hoti, no paraṃ mohavinayāya samādapeti.
Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.
That’s how a person practices to benefit themselves, but not others.
Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya?
And how does a person practice to benefit others, but not themselves?
Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, paraṃ rāgavinayāya samādapeti;
It’s when a person doesn’t practice to remove their own greed, hate, and delusion, but encourages others to remove theirs.
attanā na dosavinayāya paṭipanno hoti, paraṃ dosavinayāya samādapeti;
attanā na mohavinayāya paṭipanno hoti, paraṃ mohavinayāya samādapeti.
Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.
That’s how a person practices to benefit others, but not themselves.
Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya?
And how does a person practice to benefit neither themselves nor others?
Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, no paraṃ rāgavinayāya samādapeti;
It’s when a person doesn’t practice to remove their own greed, hate, and delusion, nor do they encourage others to remove theirs.
attanā na dosavinayāya paṭipanno hoti, no paraṃ dosavinayāya samādapeti;
attanā na mohavinayāya paṭipanno hoti, no paraṃ mohavinayāya samādapeti.
Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.
That’s how a person practices to benefit neither themselves nor others.
Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca?
And how does a person practice to benefit both themselves and others?
Idha, bhikkhave, ekacco puggalo attanā ca rāgavinayāya paṭipanno hoti, parañca rāgavinayāya samādapeti;
It’s when a person practices to remove their own greed, hate, and delusion, and encourages others to remove theirs.
attanā ca dosavinayāya paṭipanno hoti, parañca dosavinayāya samādapeti;
attanā ca mohavinayāya paṭipanno hoti, parañca mohavinayāya samādapeti.
Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.
That’s how a person practices to benefit both themselves and others.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.97 - AN 4.97 Khippanisanti: Quick-witted


97. Khippanisantisutta
97. Quick-witted
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya?
And how does a person practice to benefit themselves, but not others?
Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṃ dhārakajātiko hoti, dhātānañca dhammānaṃ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti;
It’s when a person is quick-witted when it comes to skillful Dharmas. They readily memorize The Dharmas they’ve heard. They examine the meaning of Dharmas they’ve memorized. Understanding the meaning and The Dharma, they practice accordingly.
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.
But they’re not a good speaker. Their voice isn’t polished, clear, articulate, and doesn’t express the meaning. They don’t educate, encourage, fire up, and inspire their spiritual companions.
Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.
That’s how a person practices to benefit themselves, but not others.
Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya?
And how does a person practice to benefit others, but not themselves?
Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṃ dhammānaṃ dhārakajātiko hoti, no ca dhātānaṃ dhammānaṃ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;
It’s when a person is not quick-witted when it comes to skillful Dharmas. …
kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.
But they’re a good speaker. …
Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.
That’s how a person practices to benefit others, but not themselves.
Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya?
And how does a person practice to benefit neither themselves nor others?
Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṃ dhammānaṃ dhārakajātiko hoti, no ca dhātānaṃ dhammānaṃ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti;
It’s when a person is not quick-witted when it comes to skillful Dharmas. …
no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.
Nor are they a good speaker. …
Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.
That’s how a person practices to benefit neither themselves nor others.
Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca?
And how does a person practice to benefit both themselves and others?
Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṃ dhārakajātiko hoti, dhātānañca dhammānaṃ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti;
It’s when a person is quick-witted when it comes to skillful Dharmas. …
kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṃsako sabrahmacārīnaṃ.
And they’re a good speaker. …
Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.
That’s how a person practices to benefit both themselves and others.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.98 - AN 4.98 Attahita: To Benefit Oneself


98. Attahitasutta
98. To Benefit Oneself
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
These are the four people found in the world.”
One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

4.98 - AN 4.98 Attahita: To Benefit Oneself


98. Attahitasutta
98. To Benefit Oneself
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
These are the four people found in the world.”
One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

4.99 - AN 4.99 Sikkhāpada: Training Rules


99. Sikkhāpadasutta
99. Training Rules
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
One who practices to benefit themselves, but not others; one who practices to benefit others, but not themselves; one who practices to benefit neither themselves nor others; and one who practices to benefit both themselves and others. Attahitāya paṭipanno no parahitāya, parahitāya paṭipanno no attahitāya, nevattahitāya paṭipanno no parahitāya, attahitāya ceva paṭipanno parahitāya ca.
Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya?
And how does a person practice to benefit themselves, but not others?
Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā paṭivirato hoti, no paraṃ pāṇātipātā veramaṇiyā samādapeti;
It’s when a person doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. But they don’t encourage others to do the same.
attanā adinnādānā paṭivirato hoti, no paraṃ adinnādānā veramaṇiyā samādapeti;
attanā kāmesumicchācārā paṭivirato hoti, no paraṃ kāmesumicchācārā veramaṇiyā samādapeti;
attanā musāvādā paṭivirato hoti, no paraṃ musāvādā veramaṇiyā samādapeti;
attanā surāmerayamajjapamādaṭṭhānā paṭivirato hoti, no paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.
Evaṃ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.
That’s how a person practices to benefit themselves, but not others.
Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya?
And how does a person practice to benefit others, but not themselves?
Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, paraṃ pāṇātipātā veramaṇiyā samādapeti;
It’s when a person kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. But they encourage others to not do these things.
attanā adinnādānā appaṭivirato hoti, paraṃ adinnādānā veramaṇiyā samādapeti;
attanā kāmesumicchācārā appaṭivirato hoti, paraṃ kāmesumicchācārā veramaṇiyā samādapeti;
attanā musāvādā appaṭivirato hoti, paraṃ musāvādā veramaṇiyā samādapeti;
attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.
Evaṃ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.
That’s how a person practices to benefit others, but not themselves.
Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti no parahitāya?
And how does a person practice to benefit neither themselves nor others?
Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, no paraṃ pāṇātipātā veramaṇiyā samādapeti … pe … attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, no paraṃ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.
It’s when a person kills, etc. … and doesn’t encourage others to not do these things.
Evaṃ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.
That’s how a person practices to benefit neither themselves nor others.
Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca?
And how does a person practice to benefit both themselves and others?
Idha, bhikkhave, ekacco puggalo attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti … pe … attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti, parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.
It’s when a person doesn’t kill, etc. … and encourages others to do the same.
Evaṃ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.
That’s how a person practices to benefit both themselves and others.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.100 - AN 4.100 Potaliya: With Potaliya the Wanderer


100. Potaliyasutta
100. With Potaliya the Wanderer
Atha kho potaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the wanderer Potaliya went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho potaliyaṃ paribbājakaṃ bhagavā etadavoca:
When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him:
“Cattārome, potaliya, puggalā santo saṃvijjamānā lokasmiṃ.
“Potaliya, these four people are found in the world.
Katame cattāro?
Which Four?
Idha, potaliya, ekacco puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.
One person criticizes those deserving of criticism at the right time, truthfully and substantively. But they don’t praise those deserving of praise at the right time, truthfully and substantively.
Idha pana, potaliya, ekacco puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.
Another person praises those deserving of praise … But they don’t criticize those deserving of criticism …
Idha pana, potaliya, ekacco puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.
Another person doesn’t praise those deserving of praise … Nor do they criticize those deserving of criticism …
Idha pana, potaliya, ekacco puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.
Another person criticizes those deserving of criticism at the right time, truthfully and substantively. And they praise those deserving of praise at the right time, truthfully and substantively.
Ime kho, potaliya, cattāro puggalā santo saṃvijjamānā lokasmiṃ.
These are the four people found in the world.
Imesaṃ kho, potaliya, catunnaṃ puggalānaṃ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?
Of these four people, who do you believe to be the finest?”
“Cattārome, bho gotama, puggalā santo saṃvijjamānā lokasmiṃ.
Katame cattāro?
Idha, bho gotama, ekacco puggalo avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.
Idha pana, bho gotama, ekacco puggalo vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca kho avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.
Idha pana, bho gotama, ekacco puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.
Idha pana, bho gotama, ekacco puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena.
Ime kho, bho gotama, cattāro puggalā santo saṃvijjamānā lokasmiṃ.
Imesaṃ, bho gotama, catunnaṃ puggalānaṃ yvāyaṃ puggalo neva avaṇṇārahassa avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, no ca vaṇṇārahassa vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena;
“Master Gotama, of these four people, it is the person who neither praises those deserving of praise at the right time, truthfully and substantively; nor criticizes those deserving of criticism at the right time, truthfully and substantively.
ayaṃ me puggalo khamati imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.
That is the person I believe to be the finest.
Taṃ kissa hetu?
Why is that?
Abhikkantā hesā, bho gotama, yadidaṃ upekkhā”ti.
Because, Master Gotama, equanimity is the best.”
“Cattārome, potaliya, puggalā santo saṃvijjamānā lokasmiṃ.
Katame cattāro … pe … ime kho, potaliya, cattāro puggalā santo saṃvijjamānā lokasmiṃ.
Imesaṃ kho, potaliya, catunnaṃ puggalānaṃ yvāyaṃ puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā hoti bhūtaṃ tacchaṃ kālena;
“Potaliya, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and substantively; and praises those deserving of praise at the right time, truthfully and substantively.
ayaṃ imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.
That is the person I consider to be the finest.
Taṃ kissa hetu?
Why is that?
Abhikkantā hesā, potaliya, yadidaṃ tattha tattha kālaññutā”ti.
Because, Potaliya, understanding of time and context is the best.”
“Cattārome, bho gotama, puggalā santo saṃvijjamānā lokasmiṃ.
Katame cattāro … pe … ime kho, bho gotama, cattāro puggalā santo saṃvijjamānā lokasmiṃ.
Imesaṃ, bho gotama, catunnaṃ puggalānaṃ yvāyaṃ puggalo avaṇṇārahassa ca avaṇṇaṃ bhāsitā bhūtaṃ tacchaṃ kālena, vaṇṇārahassa ca vaṇṇaṃ bhāsitā bhūtaṃ tacchaṃ kālena;
“Master Gotama, of these four people, it is the person who criticizes those deserving of criticism at the right time, truthfully and substantively; and praises those deserving of praise at the right time, truthfully and substantively.
ayaṃ me puggalo khamati imesaṃ catunnaṃ puggalānaṃ abhikkantataro ca paṇītataro ca.
That is the person I believe to be the finest.
Taṃ kissa hetu?
Why is that?
Abhikkantā hesā, bho gotama, yadidaṃ tattha tattha kālaññutā.
Because, Master Gotama, understanding of time and context is the best.
Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama.
Excellent, Master Gotama! Excellent!
Seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito.
As if he were righting the overturned, or revealing the hidden, or pointing out the path to the lost, or lighting a lamp in the dark so people with good eyes can see what’s there, Master Gotama has made The Dharma clear in many ways.
Esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca.
I go for refuge to Master Gotama, to The Dharma, and to the monk Saṅgha.
Upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

4..11.. - AN 4 vagga 11 Valāhaka: Clouds


11. Valāhakavagga
11. Clouds

4.101 - AN 4.101 Paṭhamavalāhaka: Clouds (1st)


101. Paṭhamavalāhakasutta
101. Clouds (1st)
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Cattārome, bhikkhave, valāhakā.
“monks, there are these four kinds of clouds.
Katame cattāro?
Which Four?
These are the four kinds of clouds.
One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders. Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca.
In the same way, these four people similar to clouds are found in the world.
Ime kho, bhikkhave, cattāro valāhakā.
Which Four?
Evamevaṃ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders.
Katame cattāro?
Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca.
Kathañca, bhikkhave, puggalo gajjitā hoti no vassitā?
And how does a person thunder but not rain?
Idha, bhikkhave, ekacco puggalo bhāsitā hoti, no kattā.
It’s when a person is a talker, not a doer.
Evaṃ kho, bhikkhave, puggalo gajjitā hoti, no vassitā.
That’s how a person thunders but doesn’t rain.
Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā;
That person is like a cloud that thunders but doesn’t rain, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo vassitā hoti, no gajjitā?
And how does a person rain but not thunder?
Idha, bhikkhave, ekacco puggalo kattā hoti, no bhāsitā.
It’s when a person is a doer, not a talker. …
Evaṃ kho, bhikkhave, puggalo vassitā hoti, no gajjitā.
Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo neva gajjitā hoti, no vassitā?
And how does a person neither thunder nor rain?
Idha, bhikkhave, ekacco puggalo neva bhāsitā hoti, no kattā.
It’s when a person is neither a talker nor a doer. …
Evaṃ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā.
Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo gajjitā ca hoti vassitā ca?
And how does a person both thunder and rain?
Idha, bhikkhave, ekacco puggalo bhāsitā ca hoti kattā ca.
It’s when a person is both a talker and a doer. …
Evaṃ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca.
Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmin”ti.
These four people similar to clouds are found in the world.”

4.102 - AN 4.102 Dutiyavalāhaka: Clouds (2nd)


102. Dutiyavalāhakasutta
102. Clouds (2nd)
“Cattārome, bhikkhave, valāhakā.
“monks, there are these four kinds of clouds.
Katame cattāro?
Which Four?
These are the four kinds of clouds.
One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders. Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā gajjitā ca vassitā ca.
In the same way, these four people similar to clouds are found in the world.
Ime kho, bhikkhave, cattāro valāhakā.
Which Four?
Evamevaṃ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One thunders but doesn’t rain, one rains but doesn’t thunder, one neither thunders nor rains, and one both rains and thunders.
Katame cattāro?
Gajjitā no vassitā, vassitā no gajjitā, neva gajjitā no vassitā, gajjitā ca vassitā ca.
Kathañca, bhikkhave, puggalo gajjitā hoti, no vassitā?
And how does a person thunder but not rain?
Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti—
It’s when a person memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhasamudayo’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhanirodho’ti yathābhūtaṃ nappajānāti, ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.
But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo gajjitā hoti, no vassitā.
That’s how a person thunders but doesn’t rain.
Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā;
That person is like a cloud that thunders but doesn’t rain, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo vassitā hoti, no gajjitā?
And how does a person rain but not thunder?
Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti—
It’s when a person doesn’t memorize The Dharma …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
But they truly understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo vassitā hoti, no gajjitā.
Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo neva gajjitā hoti, no vassitā?
And how does a person neither thunder nor rain?
Idha, bhikkhave, ekacco puggalo neva dhammaṃ pariyāpuṇāti—
It’s when a person doesn’t memorize The Dharma …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.
Nor do they truly understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā.
Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo gajjitā ca hoti vassitā ca?
And how does a person both thunder and rain?
Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti—
It’s when a person memorizes The Dharma …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
And they truly understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca.
Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṃvijjamānā lokasmin”ti.
These four people similar to clouds are found in the world.”

4.103 - AN 4.103 Kumbha: Pots


103. Kumbhasutta
103. Pots
“Cattārome, bhikkhave, kumbhā.
“monks, there are these four pots.
Katame cattāro?
Which Four?
These are the four pots.
Covered but empty, uncovered but full, uncovered and empty, and covered and full. Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito—
In the same way, these four people similar to pots are found in the world.
ime kho, bhikkhave, cattāro kumbhā.
Which Four?
Evamevaṃ kho, bhikkhave, cattāro kumbhūpamā puggalā santo saṃvijjamānā lokasmiṃ.
Covered but empty, uncovered but full, uncovered and empty, and covered and full.
Katame cattāro?
Tuccho pihito, pūro vivaṭo, tuccho vivaṭo, pūro pihito.
Kathañca, bhikkhave, puggalo tuccho hoti pihito?
And how is a person covered but empty?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.
It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.
But they don’t truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo tuccho hoti pihito.
That’s how a person is covered but empty.
Seyyathāpi so, bhikkhave, kumbho tuccho pihito;
That person is like a pot that’s covered but empty, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo pūro hoti vivaṭo?
And how is a person uncovered but full?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.
It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
But they truly understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo pūro hoti vivaṭo.
Seyyathāpi so, bhikkhave, kumbho pūro vivaṭo;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo tuccho hoti vivaṭo?
And how is a person uncovered and empty?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.
It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.
Nor do they truly understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo tuccho hoti vivaṭo.
Seyyathāpi so, bhikkhave, kumbho tuccho vivaṭo;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo pūro hoti pihito?
And how is a person covered and full?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.
It’s when a person is impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
And they truly understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo pūro hoti pihito.
Seyyathāpi so, bhikkhave, kumbho pūro pihito;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro kumbhūpamā puggalā santo saṃvijjamānā lokasmin”ti.
These four people similar to pots are found in the world.”

4.104 - AN 4.104 Udakarahada: Lakes


104. Udakarahadasutta
104. Lakes
“Cattārome, bhikkhave, udakarahadā.
“monks, there are these four lakes.
Katame cattāro?
Which Four?
These are the four lakes.
One is shallow but appears deep, one is deep but appears shallow, one is shallow and appears shallow, and one is deep and appears deep. Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso—
In the same way, these four people similar to lakes are found in the world.
ime kho, bhikkhave, cattāro udakarahadā.
Which Four?
Evamevaṃ kho, bhikkhave, cattāro udakarahadūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One is shallow but appears deep, one is deep but appears shallow, one is shallow and appears shallow, and one is deep and appears deep.
Katame cattāro?
Uttāno gambhīrobhāso, gambhīro uttānobhāso, uttāno uttānobhāso, gambhīro gambhīrobhāso.
Kathañca, bhikkhave, puggalo uttāno hoti gambhīrobhāso?
And how is a person shallow but appears deep?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.
It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.
But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo uttāno hoti gambhīrobhāso.
That’s how a person is shallow but appears deep.
Seyyathāpi so, bhikkhave, udakarahado uttāno gambhīrobhāso;
That person is like a lake that’s shallow but appears deep, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo gambhīro hoti uttānobhāso?
And how is a person deep but appears shallow?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.
It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
But they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo gambhīro hoti uttānobhāso.
Seyyathāpi so, bhikkhave, udakarahado gambhīro uttānobhāso;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo uttāno hoti uttānobhāso?
And how is a person shallow and appears shallow?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.
It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.
Nor do they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo uttāno hoti uttānobhāso.
Seyyathāpi so, bhikkhave, udakarahado uttāno uttānobhāso;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo gambhīro hoti gambhīrobhāso?
And how is a person deep and appears deep?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.
It’s when a person is impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
And they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo gambhīro hoti gambhīrobhāso.
Seyyathāpi so, bhikkhave, udakarahado gambhīro gambhīrobhāso;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro udakarahadūpamā puggalā santo saṃvijjamānā lokasmin”ti.
These four people similar to lakes are found in the world.”

4.105 - AN 4.105 Amba: Mangoes


105. Ambasutta
105. Mangoes
“Cattārimāni, bhikkhave, ambāni.
“monks, there are these four mangoes.
Katamāni cattāri?
Which Four?
These are the four mangoes.
One is unripe but seems ripe, one is ripe but seems unripe, one is unripe and seems unripe, and one is ripe and seems ripe. Āmaṃ pakkavaṇṇi, pakkaṃ āmavaṇṇi, āmaṃ āmavaṇṇi, pakkaṃ pakkavaṇṇi—
In the same way, these four people similar to mangoes are found in the world.
imāni kho, bhikkhave, cattāri ambāni.
Which Four?
Evamevaṃ kho, bhikkhave, cattāro ambūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One is unripe but seems ripe, one is ripe but seems unripe, one is unripe and seems unripe, and one is ripe and seems ripe.
Katame cattāro?
Āmo pakkavaṇṇī, pakko āmavaṇṇī, āmo āmavaṇṇī, pakko pakkavaṇṇī.
Kathañca, bhikkhave, puggalo āmo hoti pakkavaṇṇī?
And how is a person unripe but seems ripe?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.
It’s when a person is impressive when going out and coming back, when looking ahead and aside, when bending and extending the limbs, and when bearing the outer robe, bowl and robes.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.
But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo āmo hoti pakkavaṇṇī.
That’s how a person is unripe but seems ripe.
Seyyathāpi taṃ, bhikkhave, ambaṃ āmaṃ pakkavaṇṇi;
That person is like a mango that’s unripe but seems ripe, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo pakko hoti āmavaṇṇī?
And how is a person ripe but seems unripe?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.
It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
But they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo pakko hoti āmavaṇṇī.
Seyyathāpi taṃ, bhikkhave, ambaṃ pakkaṃ āmavaṇṇi;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo āmo hoti āmavaṇṇī?
And how is a person unripe and seems unripe?
Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.
It’s when a person is not impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.
Nor do they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo āmo hoti āmavaṇṇī.
Seyyathāpi taṃ, bhikkhave, ambaṃ āmaṃ āmavaṇṇi;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo pakko hoti pakkavaṇṇī?
And how is a person ripe and seems ripe?
Idha, bhikkhave, ekaccassa puggalassa pāsādikaṃ hoti abhikkantaṃ paṭikkantaṃ ālokitaṃ vilokitaṃ samiñjitaṃ pasāritaṃ saṅghāṭipattacīvaradhāraṇaṃ.
It’s when a person is impressive …
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
And they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo pakko hoti pakkavaṇṇī.
Seyyathāpi taṃ, bhikkhave, ambaṃ pakkaṃ pakkavaṇṇi;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro ambūpamā puggalā santo saṃvijjamānā lokasmin”ti.
These four people similar to mangoes are found in the world.”
106. Ambasutta (2nd)
106. Mangoes (2nd)
No text corresponding to this number exists in any edition. The summary verse at the end of the vagga mentions two suttas on mangoes, which is apparently why the Burmese tradition assigns a number to it.

4.107 - AN 4.107 Mūsika: Mice


107. Mūsikasutta
107. Mice
“Catasso imā, bhikkhave, mūsikā.
“monks, there are these four kinds of mice.
Katamā catasso?
Which Four?
These are the four kinds of mice.
One makes a hole but doesn’t live in it, one lives in a hole but doesn’t make it, one neither makes a hole nor lives in it, and one both makes a hole and lives in it. Gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, neva gādhaṃ kattā no vasitā, gādhaṃ kattā ca vasitā ca—
In the same way, these four people similar to mice are found in the world.
imā kho, bhikkhave, catasso mūsikā.
Which Four?
Evamevaṃ kho, bhikkhave, cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One makes a hole but doesn’t live in it, one lives in a hole but doesn’t make it, one neither makes a hole nor lives in it, and one both makes a hole and lives in it.
Katame cattāro?
Gādhaṃ kattā no vasitā, vasitā no gādhaṃ kattā, neva gādhaṃ kattā no vasitā, gādhaṃ kattā ca vasitā ca.
Kathañca, bhikkhave, puggalo gādhaṃ kattā hoti no vasitā?
And how does a person make a hole but not live in it?
Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti—
It’s when a person memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.
But they don’t really understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, puggalo gādhaṃ kattā hoti, no vasitā.
That’s how a person makes a hole but doesn’t live in it.
Seyyathāpi sā, bhikkhave, mūsikā gādhaṃ kattā, no vasitā;
That person is like a mouse that makes a hole but doesn’t live in it, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo vasitā hoti, no gādhaṃ kattā?
And how does a person live in a hole but not make it?
Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti—
It’s when a person doesn’t memorize The Dharma …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
But they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo vasitā hoti, no gādhaṃ kattā.
Seyyathāpi sā, bhikkhave, mūsikā vasitā hoti, no gādhaṃ kattā;
tathūpamāhaṃ, bhikkhave, imaṃ, puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo neva gādhaṃ kattā hoti no vasitā?
And how does a person neither make a hole nor live in it?
Idha, bhikkhave, ekacco puggalo dhammaṃ na pariyāpuṇāti—
It’s when a person doesn’t memorize The Dharma …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
So ‘idaṃ dukkhan’ti yathābhūtaṃ nappajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ nappajānāti.
Nor do they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo neva gādhaṃ kattā hoti, no vasitā.
Seyyathāpi sā, bhikkhave, mūsikā neva gādhaṃ kattā hoti, no vasitā;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo gādhaṃ kattā ca hoti vasitā ca?
And how does a person both make a hole and live in it?
Idha, bhikkhave, ekacco puggalo dhammaṃ pariyāpuṇāti—
It’s when a person memorizes The Dharma …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
And they really understand: ‘This is suffering’ …
Evaṃ kho, bhikkhave, puggalo gādhaṃ kattā ca hoti vasitā ca.
Seyyathāpi sā, bhikkhave, mūsikā gādhaṃ kattā ca hoti vasitā ca;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro mūsikūpamā puggalā santo saṃvijjamānā lokasmin”ti.
These four people similar to mice are found in the world.”

4.108 - AN 4.108 Balībadda: Oxen


108. Balībaddasutta
108. Oxen
“Cattārome, bhikkhave, balībaddā.
“monks, there are these four kinds of oxen.
Katame cattāro?
Which Four?
These are the four kinds of oxen.
One hostile to its own herd, not others; one hostile to other herds, not its own; one hostile to both its own herd and others; and one hostile to neither its own herd nor others. Sagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sagavacaṇḍo, sagavacaṇḍo ca paragavacaṇḍo ca, neva sagavacaṇḍo no paragavacaṇḍo—
In the same way, these four people similar to oxen are found in the world.
ime kho, bhikkhave, cattāro balībaddā.
Which Four?
Evamevaṃ kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One hostile to their own herd, not others; one hostile to other herds, not their own; one hostile to both their own herd and others; and one hostile to neither their own herd nor others.
Katame cattāro?
Sagavacaṇḍo no paragavacaṇḍo, paragavacaṇḍo no sagavacaṇḍo, sagavacaṇḍo ca paragavacaṇḍo ca, neva sagavacaṇḍo no paragavacaṇḍo.
Kathañca, bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo?
And how is a person hostile to their own herd, not others?
Idha, bhikkhave, ekacco puggalo sakaparisaṃ ubbejetā hoti, no paraparisaṃ.
It’s when a person intimidates their own following, not others.
Evaṃ kho, bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo.
That’s how a person is hostile to their own herd, not others.
Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo, no paragavacaṇḍo;
That person is like a ox that’s hostile to its own herd, not others.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo?
And how is a person hostile to other herds, not their own?
Idha, bhikkhave, ekacco puggalo paraparisaṃ ubbejetā hoti, no sakaparisaṃ.
It’s when a person intimidates the followings of others, not their own. …
Evaṃ kho, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo.
Seyyathāpi so, bhikkhave, balībaddo paragavacaṇḍo, no sagavacaṇḍo;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca?
And how is a person hostile to both their own herd and others?
Idha, bhikkhave, ekacco puggalo sakaparisaṃ ubbejetā hoti paraparisañca.
It’s when a person intimidates their own following and the followings of others. …
Evaṃ kho, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca.
Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo ca paragavacaṇḍo ca;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo neva sagavacaṇḍo hoti no paragavacaṇḍo?
And how is a person hostile to neither their own herd nor others?
Idha, bhikkhave, ekacco puggalo neva sakaparisaṃ ubbejetā hoti, no paraparisañca.
It’s when a person doesn’t intimidate their own following or the followings of others.
Evaṃ kho, bhikkhave, puggalo neva sagavacaṇḍo hoti, no paragavacaṇḍo.
Seyyathāpi so, bhikkhave, balībaddo neva sagavacaṇḍo, no paragavacaṇḍo;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṃvijjamānā lokasmin”ti.
These four people similar to oxen are found in the world.”

4.109 - AN 4.109 Rukkha: Trees


109. Rukkhasutta
109. Trees
“Cattārome, bhikkhave, rukkhā.
“monks, there are these four kinds of tree.
Katame cattāro?
Which Four?
These are the four kinds of tree.
One is a softwood surrounded by softwoods, one is a softwood surrounded by hardwoods, one is a hardwood surrounded by softwoods, and one is a hardwood surrounded by hardwoods. Pheggu phegguparivāro, pheggu sāraparivāro, sāro phegguparivāro, sāro sāraparivāro—
In the same way, these four people similar to trees are found in the world.
ime kho, bhikkhave, cattāro rukkhā.
Which Four?
Evamevaṃ kho, bhikkhave, cattāro rukkhūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One is a softwood surrounded by softwoods, one is a softwood surrounded by hardwoods, one is a hardwood surrounded by softwoods, and one is a hardwood surrounded by hardwoods.
Katame cattāro?
Pheggu phegguparivāro, pheggu sāraparivāro, sāro phegguparivāro, sāro sāraparivāro.
Kathañca, bhikkhave, puggalo pheggu hoti phegguparivāro?
And how is a person a softwood surrounded by softwoods?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo;
It’s when a person is unethical, of bad character,
parisāpissa hoti dussīlā pāpadhammā.
and their following is the same.
Evaṃ kho, bhikkhave, puggalo pheggu hoti phegguparivāro.
That’s how a person is a softwood surrounded by softwoods.
Seyyathāpi so, bhikkhave, rukkho pheggu phegguparivāro;
That person is like a softwood tree that’s surrounded by softwoods, I say.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo pheggu hoti sāraparivāro?
And how is a person a softwood surrounded by hardwoods?
Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo;
It’s when a person is unethical, of bad character,
parisā ca khvassa hoti sīlavatī kalyāṇadhammā.
but their following is ethical, of good character. …
Evaṃ kho, bhikkhave, puggalo pheggu hoti sāraparivāro.
Seyyathāpi so, bhikkhave, rukkho pheggu sāraparivāro;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo sāro hoti phegguparivāro?
And how is a person a hardwood surrounded by softwoods?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo;
It’s when someone is ethical, of good qualities.
parisā ca khvassa hoti dussīlā pāpadhammā.
but their following is unethical, of bad character. …
Evaṃ kho, bhikkhave, puggalo sāro hoti phegguparivāro.
Seyyathāpi so, bhikkhave, rukkho sāro phegguparivāro;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo sāro hoti sāraparivāro?
And how is a person a hardwood surrounded by hardwoods?
Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo;
It’s when someone is ethical, of good qualities,
parisāpissa hoti sīlavatī kalyāṇadhammā.
and their following is the same.
Evaṃ kho, bhikkhave, puggalo sāro hoti sāraparivāro.
Seyyathāpi so, bhikkhave, rukkho sāro sāraparivāro;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro rukkhūpamā puggalā santo saṃvijjamānā lokasmin”ti.
These four people similar to trees are found in the world.”

4.110 - AN 4.110 Āsīvisa: Vipers


110. Āsīvisasutta
110. Vipers
“Cattārome, bhikkhave, āsīvisā.
“monks, there are these four kinds of viper.
Katame cattāro?
Which Four?
These are the four kinds of viper.
One whose venom is fast-acting but not lethal, one whose venom is lethal but not fast-acting, one whose venom is both fast-acting and lethal, and one whose venom is neither fast-acting nor lethal. Āgataviso na ghoraviso, ghoraviso na āgataviso, āgataviso ca ghoraviso ca, nevāgataviso na ghoraviso—
In the same way, these four people similar to vipers are found in the world.
ime kho, bhikkhave, cattāro āsīvisā.
Which Four?
Evamevaṃ kho, bhikkhave, cattāro āsīvisūpamā puggalā santo saṃvijjamānā lokasmiṃ.
One whose venom is fast-acting but not lethal, one whose venom is lethal but not fast-acting, one whose venom is both fast-acting and lethal, and one whose venom is neither fast-acting nor lethal.
Katame cattāro?
Āgataviso na ghoraviso, ghoraviso na āgataviso, āgataviso ca ghoraviso ca, nevāgataviso na ghoraviso.
Kathañca, bhikkhave, puggalo āgataviso hoti, na ghoraviso?
And how is a person’s venom fast-acting but not lethal?
Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati.
It’s when a person is often angry,
So ca khvassa kodho na dīgharattaṃ anuseti.
but their anger doesn’t linger long.
Evaṃ kho, bhikkhave, puggalo āgataviso hoti, na ghoraviso.
That’s how a person’s venom is fast-acting but not lethal.
Seyyathāpi so, bhikkhave, āsīviso āgataviso, na ghoraviso;
That person is like a viper whose venom is fast-acting but not lethal.
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo ghoraviso hoti, na āgataviso?
And how is a person’s venom lethal but not fast-acting?
Idha, bhikkhave, ekacco puggalo na heva kho abhiṇhaṃ kujjhati.
It’s when a person is not often angry,
So ca khvassa kodho dīgharattaṃ anuseti.
but their anger lingers for a long time.
Evaṃ kho, bhikkhave, puggalo ghoraviso hoti, na āgataviso.
Seyyathāpi so, bhikkhave, āsīviso ghoraviso, na āgataviso;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo āgataviso ca hoti ghoraviso ca?
And how is a person’s venom both fast-acting and lethal?
Idha, bhikkhave, ekacco puggalo abhiṇhaṃ kujjhati.
It’s when a person is often angry,
So ca khvassa kodho dīgharattaṃ anuseti.
and their anger lingers for a long time.
Evaṃ kho, bhikkhave, puggalo āgataviso ca hoti ghoraviso ca.
Seyyathāpi so, bhikkhave, āsīviso āgataviso ca ghoraviso ca;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Kathañca, bhikkhave, puggalo nevāgataviso hoti na ghoraviso?
And how is a person’s venom neither fast-acting nor lethal?
Idha, bhikkhave, ekacco puggalo na heva kho abhiṇhaṃ kujjhati.
It’s when a person is not often angry,
So ca khvassa kodho na dīgharattaṃ anuseti.
and their anger doesn’t linger long.
Evaṃ kho, bhikkhave, puggalo nevāgataviso hoti, na ghoraviso.
Seyyathāpi so, bhikkhave, āsīviso nevāgataviso na ghoraviso;
tathūpamāhaṃ, bhikkhave, imaṃ puggalaṃ vadāmi.
Ime kho, bhikkhave, cattāro āsīvisūpamā puggalā santo saṃvijjamānā lokasmin”ti.
These four people similar to vipers are found in the world.”

4..12.. - AN 4 vagga 12 Kesi: With Kesi


12. Kesivagga
12. With Kesi

4.111 - AN 4.111 Kesi: With Kesi


111. Kesisutta
111. With Kesi
Atha kho kesi assadammasārathi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho kesiṃ assadammasārathiṃ bhagavā etadavoca:
Then Kesi the horse trainer went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“tvaṃ khosi, kesi, paññāto assadammasārathīti.
“Kesi, you’re known as a horse trainer.
Kathaṃ pana tvaṃ, kesi, assadammaṃ vinesī”ti?
Just how do you guide a horse in training?”
“Ahaṃ kho, bhante, assadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī”ti.
“Sir, I guide a horse in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.”
“Sace te, kesi, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ karosī”ti?
“Kesi, what do you do with a horse in training that doesn’t follow these forms of training?”
“Sace me, bhante, assadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti;
hanāmi naṃ, bhante.
“In that case, sir, I kill it.
Taṃ kissa hetu?
Why is that?
‘Mā me ācariyakulassa avaṇṇo ahosī’ti.
So that I don’t disgrace my profession.
Bhagavā pana, bhante, anuttaro purisadammasārathi.
But sir, the Buddha is the supreme guide for those who wish to train.
Kathaṃ pana, bhante, bhagavā purisadammaṃ vinetī”ti?
Just how do you guide a person in training?”
“Ahaṃ kho, kesi, purisadammaṃ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemi.
“Kesi, I guide a person in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.
Tatridaṃ, kesi, saṇhasmiṃ—
The gentle way is this:
iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti devā, iti manussāti.
‘This is good conduct by way of body, speech, and mind. This is the result of good conduct by way of body, speech, and mind. This is life as a god. This is life as a human.’
Tatridaṃ, kesi, pharusasmiṃ—
The harsh way is this:
iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti nirayo, iti tiracchānayoni, iti pettivisayoti.
‘This is bad conduct by way of body, speech, and mind. This is the result of bad conduct by way of body, speech, and mind. This is life in hell. This is life as an animal. This is life as a ghost.’
Tatridaṃ, kesi, saṇhapharusasmiṃ—
The both gentle and harsh way is this:
iti kāyasucaritaṃ iti kāyasucaritassa vipāko, iti kāyaduccaritaṃ iti kāyaduccaritassa vipāko, iti vacīsucaritaṃ iti vacīsucaritassa vipāko, iti vacīduccaritaṃ iti vacīduccaritassa vipāko, iti manosucaritaṃ iti manosucaritassa vipāko, iti manoduccaritaṃ iti manoduccaritassa vipāko, iti devā, iti manussā, iti nirayo, iti tiracchānayoni, iti pettivisayo”ti.
‘This is good conduct … this is bad conduct …’”
“Sace te, bhante, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, kinti naṃ bhagavā karotī”ti?
“Sir, what do you do with a person in training who doesn’t follow these forms of training?”
“Sace me, kesi, purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, hanāmi naṃ, kesī”ti.
“In that case, Kesi, I kill them.”
“Na kho, bhante, bhagavato pāṇātipāto kappati.
“Sir, it’s not proper for the Buddha to kill living creatures.
Atha ca pana bhagavā evamāha:
And yet you say
‘hanāmi naṃ, kesī’”ti.
you kill them.”
“Saccaṃ, kesi.
“It’s true, Kesi,
Na tathāgatassa pāṇātipāto kappati.
it’s not proper for a Realized One to kill living creatures.
Api ca yo purisadammo saṇhena vinayaṃ na upeti, pharusena vinayaṃ na upeti, saṇhapharusena vinayaṃ na upeti, na taṃ tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññanti.
But when a person in training doesn’t follow any of these forms of training, the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.
Vadho heso, kesi, ariyassa vinaye—
For it is death in the training of the noble one
yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantī”ti.
when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.”
“So hi nūna, bhante, suhato hoti—
“Well, they’re definitely dead
yaṃ na tathāgato vattabbaṃ anusāsitabbaṃ maññati, nāpi viññū sabrahmacārī vattabbaṃ anusāsitabbaṃ maññantīti.
when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.
Abhikkantaṃ, bhante, abhikkantaṃ, bhante … pe … upāsakaṃ maṃ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

4.112 - AN 4.112 Java: Speed


112. Javasutta
112. Speed
“Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.
“monks, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and considered a factor of kingship.
Katamehi catūhi?
Which Four?
Ajjavena, javena, khantiyā, soraccena—
Integrity, speed, patience, and sweetness.
imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti, rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.
A fine royal thoroughbred with these four factors is worthy of a king. …
Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.
In the same way, a monk with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi catūhi?
Which Four?
Ajjavena, javena, khantiyā, soraccena—
Integrity, speed, patience, and sweetness.
imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.
A monk with these four factors … is the supreme field of merit for the world.”

4.113 - AN 4.113 Patoda: The Goad


113. Patodasutta
113. The Goad
“Cattārome, bhikkhave, bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ.
“monks, these four fine thoroughbreds are found in the world.
Katame cattāro?
Which Four?
Idha, bhikkhave, ekacco bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati:
One fine thoroughbred is shaken when it sees the shadow of the goad, thinking:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.
‘What task will the horse trainer have me do today? How should I respond?’
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti.
Some fine thoroughbreds are like that.
Ayaṃ, bhikkhave, paṭhamo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.
This is the first fine thoroughbred found in the world.
Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati, api ca kho lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati:
Furthermore, one fine thoroughbred isn’t shaken when it sees the shadow of the goad, but only when its hairs are struck, thinking:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.
‘What task will the horse trainer have me do today? How should I respond?’
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti.
Some fine thoroughbreds are like that.
Ayaṃ, bhikkhave, dutiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.
This is the second fine thoroughbred found in the world.
Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati:
Furthermore, one fine thoroughbred isn’t shaken when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.
‘What task will the horse trainer have me do today? How should I respond?’
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti.
Some fine thoroughbreds are like that.
Ayaṃ, bhikkhave, tatiyo bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.
This is the third fine thoroughbred found in the world.
Puna caparaṃ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati nāpi lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati nāpi cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati, api ca kho aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati:
Furthermore, one fine thoroughbred isn’t shaken when it sees the shadow of the goad, nor when its hairs are struck, nor when its hide is struck, but only when its bone is struck, thinking:
‘kiṃ nu kho maṃ ajja assadammasārathi kāraṇaṃ kāressati, kimassāhaṃ paṭikaromī’ti.
‘What task will the horse trainer have me do today? How should I respond?’
Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti.
Some fine thoroughbreds are like that.
Ayaṃ, bhikkhave, catuttho bhadro assājānīyo santo saṃvijjamāno lokasmiṃ.
This is the fourth fine thoroughbred found in the world.
Ime kho, bhikkhave, cattāro bhadrā assājānīyā santo saṃvijjamānā lokasmiṃ.
These are the four fine thoroughbreds found in the world.
Evamevaṃ kho, bhikkhave, cattārome bhadrā purisājānīyā santo saṃvijjamānā lokasmiṃ.
In the same way, these four fine thoroughbred people are found in the world.
Katame cattāro?
Which Four?
Idha, bhikkhave, ekacco bhadro purisājānīyo suṇāti:
One fine thoroughbred person hears about
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti.
the suffering or death of a woman or man in such and such village or town.
So tena saṃvijjati, saṃvegaṃ āpajjati.
They’re shaken by this,
Saṃviggo yoniso padahati.
and strive effectively.
Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati.
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Seyyathāpi so, bhikkhave, bhadro assājānīyo patodacchāyaṃ disvā saṃvijjati saṃvegaṃ āpajjati;
This person is like the fine thoroughbred
tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi.
that’s shaken when it sees the shadow of the goad.
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti.
Some fine thoroughbred people are like that.
Ayaṃ, bhikkhave, paṭhamo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.
This is the first fine thoroughbred person found in the world.
Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti:
Furthermore, one fine thoroughbred person doesn’t hear about
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā.
the suffering or death of a woman or man in such and such village or town, but they see it themselves.
So tena saṃvijjati, saṃvegaṃ āpajjati.
They’re shaken by this,
Saṃviggo yoniso padahati.
and strive effectively.
Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati.
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Seyyathāpi so, bhikkhave, bhadro assājānīyo lomavedhaviddho saṃvijjati saṃvegaṃ āpajjati;
This person is like the fine thoroughbred that’s shaken
tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi.
when its hairs are struck.
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti.
Some fine thoroughbred people are like that.
Ayaṃ, bhikkhave, dutiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.
This is the second fine thoroughbred person found in the world.
Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti:
Furthermore, one fine thoroughbred person doesn’t hear about
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā.
the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, but it happens to their own relative or family member.
So tena saṃvijjati, saṃvegaṃ āpajjati.
They’re shaken by this,
Saṃviggo yoniso padahati.
and strive effectively.
Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati.
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Seyyathāpi so, bhikkhave, bhadro assājānīyo cammavedhaviddho saṃvijjati saṃvegaṃ āpajjati;
This person is like the fine thoroughbred that’s shaken
tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi.
when its skin is struck.
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti.
Some fine thoroughbred people are like that.
Ayaṃ, bhikkhave, tatiyo bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.
This is the third fine thoroughbred person found in the world.
Puna caparaṃ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti:
Furthermore, one fine thoroughbred person doesn’t hear about
‘amukasmiṃ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṃ passati itthiṃ vā purisaṃ vā dukkhitaṃ vā kālaṅkataṃ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi.
the suffering or death of a woman or man in such and such village or town, nor do they see it themselves, nor does it happen to their own relative or family member, but they themselves are afflicted with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.
So tena saṃvijjati, saṃvegaṃ āpajjati.
They’re shaken by this,
Saṃviggo yoniso padahati.
and strive effectively.
Pahitatto kāyena ceva paramasaccaṃ sacchikaroti, paññāya ca ativijjha passati.
Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom.
Seyyathāpi so, bhikkhave, bhadro assājānīyo aṭṭhivedhaviddho saṃvijjati saṃvegaṃ āpajjati;
This person is like the fine thoroughbred that’s shaken
tathūpamāhaṃ, bhikkhave, imaṃ bhadraṃ purisājānīyaṃ vadāmi.
when its bone is struck.
Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti.
Some fine thoroughbred people are like that.
Ayaṃ, bhikkhave, catuttho bhadro purisājānīyo santo saṃvijjamāno lokasmiṃ.
This is the fourth fine thoroughbred person found in the world.
Ime kho, bhikkhave, cattāro bhadrā purisājānīyā santo saṃvijjamānā lokasmin”ti.
These are the four fine thoroughbred people found in the world.”

4.114 - AN 4.114 Nāga: A Royal Elephant


114. Nāgasutta
114. A Royal Elephant
“Catūhi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.
“monks, a royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi catūhi?
Which Four?
Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, khantā ca, gantā ca.
A royal bull elephant listens, destroys, endures, and goes fast.
Kathañca, bhikkhave, rañño nāgo sotā hoti?
And how does a royal bull elephant listen?
Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi kāraṇaṃ kāreti—
It’s when a royal bull elephant pays heed, pays attention, engages wholeheartedly, and lends an ear to whatever task the elephant trainer has it do,
yadi vā katapubbaṃ yadi vā akatapubbaṃ—
whether or not it has done it before.
taṃ aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto suṇāti.
Evaṃ kho, bhikkhave, rañño nāgo sotā hoti.
That’s how a royal bull elephant listens.
Kathañca, bhikkhave, rañño nāgo hantā hoti?
And how does a royal bull elephant destroy?
Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati.
It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers.
Evaṃ kho, bhikkhave, rañño nāgo hantā hoti.
That’s how a royal bull elephant destroys.
Kathañca, bhikkhave, rañño nāgo khantā hoti?
And how does a royal bull elephant endure?
Idha bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṃ asippahārānaṃ usuppahārānaṃ bheripaṇavasaṅkhatiṇavaninnādasaddānaṃ.
It’s when a royal bull elephant in battle endures being struck by spears, swords, arrows, and axes; it endures the thunder of the drums, kettledrums, horns, and cymbals.
Evaṃ kho, bhikkhave, rañño nāgo khantā hoti.
That’s how a royal bull elephant endures.
Kathañca, bhikkhave, rañño nāgo gantā hoti?
And how does a royal bull elephant go fast?
Idha, bhikkhave, rañño nāgo yamenaṃ hatthidammasārathi disaṃ peseti—
It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it,
yadi vā gatapubbaṃ yadi vā agatapubbaṃ—
whether or not it has been there before.
taṃ khippameva gantā hoti.
Evaṃ kho, bhikkhave, rañño nāgo gantā hoti.
That’s how a royal bull elephant goes fast.
Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.
A royal bull elephant with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassa.
In the same way, a monk with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi catūhi?
Which Four?
Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, khantā ca, gantā ca.
A monk listens, destroys, endures, and goes fast.
Kathañca, bhikkhave, bhikkhu sotā hoti?
And how does a monk listen?
Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṃ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto dhammaṃ suṇāti.
It’s when a monk pays heed, pays attention, engages wholeheartedly, and lends an ear when The Dharma and training proclaimed by a Realized One is being taught.
Evaṃ kho, bhikkhave, bhikkhu sotā hoti.
That’s how a monk listens.
Kathañca, bhikkhave, bhikkhu hantā hoti?
And how does a monk destroy?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … pe … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti hanati byantīkaroti anabhāvaṃ gameti.
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, eliminate them, and obliterate them.
Evaṃ kho, bhikkhave, bhikkhu hantā hoti.
That’s how a monk destroys.
Kathañca, bhikkhave, bhikkhu khantā hoti?
And how does a monk endure?
Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.
It’s when a monk endures cold, heat, hunger, and thirst; the touch of flies, mosquitoes, wind, sun, and reptiles; rude and unwelcome criticism; and they put up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.
Evaṃ kho, bhikkhave, bhikkhu khantā hoti.
That’s how a monk endures.
Kathañca, bhikkhave, bhikkhu gantā hoti?
And how does a monk go fast?
Idha, bhikkhave, bhikkhu yāyaṃ disā agatapubbā iminā dīghena addhunā yadidaṃ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṃ, taṃ khippaññeva gantā hoti.
It’s when a monk swiftly goes in the direction they’ve never gone before in all this long time; that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.
Evaṃ kho, bhikkhave, bhikkhu gantā hoti.
That’s how a monk goes fast.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.
A monk with these four factors … is the supreme field of merit for the world.”

4.115 - AN 4.115 Ṭhāna: Things


115. Ṭhānasutta
115. Things
“Cattārimāni, bhikkhave, ṭhānāni.
“monks, there are these four things.
Katamāni cattāri?
Which Four?
Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ;
There is a thing that’s unpleasant to do,
tañca kayiramānaṃ anatthāya saṃvattati.
and doing it proves harmful.
Atthi, bhikkhave, ṭhānaṃ amanāpaṃ kātuṃ;
There is a thing that’s unpleasant to do,
tañca kayiramānaṃ atthāya saṃvattati.
but doing it proves beneficial.
Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ;
There is a thing that’s pleasant to do,
tañca kayiramānaṃ anatthāya saṃvattati.
but doing it proves harmful.
Atthi, bhikkhave, ṭhānaṃ manāpaṃ kātuṃ;
There is a thing that’s pleasant to do,
tañca kayiramānaṃ atthāya saṃvattati.
and doing it proves beneficial.
Tatra, bhikkhave, yamidaṃ ṭhānaṃ amanāpaṃ kātuṃ;
Take the thing that’s unpleasant to do,
tañca kayiramānaṃ anatthāya saṃvattati—
and doing it proves harmful.
idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati.
This is regarded as a thing that shouldn’t be done on both grounds:
Yampidaṃ ṭhānaṃ amanāpaṃ kātuṃ;
because it’s unpleasant,
imināpi naṃ na kattabbaṃ maññati.
Yampidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati;
and because doing it proves harmful.
imināpi naṃ na kattabbaṃ maññati.
Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva na kattabbaṃ maññati.
This is regarded as a thing that shouldn’t be done on both grounds.
Tatra, bhikkhave, yamidaṃ ṭhānaṃ amanāpaṃ kātuṃ;
Next, take the thing that’s unpleasant to do,
tañca kayiramānaṃ atthāya saṃvattati—
but doing it proves beneficial.
imasmiṃ, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame.
It is here that you can tell who is foolish and who is astute in regard to manly strength, energy, and vigor.
Na, bhikkhave, bālo iti paṭisañcikkhati:
A fool doesn’t reflect:
‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ;
‘Despite the fact that this thing is unpleasant to do,
atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti.
doing it still proves beneficial.’
So taṃ ṭhānaṃ na karoti.
They don’t do that thing,
Tassa taṃ ṭhānaṃ akayiramānaṃ anatthāya saṃvattati.
so that proves harmful.
Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati:
An astute person does reflect:
‘kiñcāpi kho idaṃ ṭhānaṃ amanāpaṃ kātuṃ;
‘Despite the fact that this thing is unpleasant to do,
atha carahidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattatī’ti.
doing it still proves beneficial.’
So taṃ ṭhānaṃ karoti.
They do that thing,
Tassa taṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati.
so that proves beneficial.
Tatra, bhikkhave, yamidaṃ ṭhānaṃ manāpaṃ kātuṃ;
Next, take the thing that’s pleasant to do,
tañca kayiramānaṃ anatthāya saṃvattati—
but doing it proves harmful.
imasmimpi, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame.
It is here that you can tell who is foolish and who is astute in regard to manly strength, energy, and vigor.
Na, bhikkhave, bālo iti paṭisañcikkhati:
A fool doesn’t reflect:
‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ;
‘Despite the fact that this thing is pleasant to do,
atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti.
doing it still proves harmful.’
So taṃ ṭhānaṃ karoti.
They do that thing,
Tassa taṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattati.
and so that proves harmful.
Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati:
An astute person does reflect:
‘kiñcāpi kho idaṃ ṭhānaṃ manāpaṃ kātuṃ;
‘Despite the fact that this thing is pleasant to do,
atha carahidaṃ ṭhānaṃ kayiramānaṃ anatthāya saṃvattatī’ti.
doing it still proves harmful.’
So taṃ ṭhānaṃ na karoti.
They don’t do that thing,
Tassa taṃ ṭhānaṃ akayiramānaṃ atthāya saṃvattati.
so that proves beneficial.
Tatra, bhikkhave, yamidaṃ ṭhānaṃ manāpaṃ kātuṃ, tañca kayiramānaṃ atthāya saṃvattati—
Next, take the thing that’s pleasant to do, and doing it proves beneficial.
idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati.
This is regarded as a thing that should be done on both grounds:
Yampidaṃ ṭhānaṃ manāpaṃ kātuṃ, imināpi naṃ kattabbaṃ maññati;
because it’s pleasant,
yampidaṃ ṭhānaṃ kayiramānaṃ atthāya saṃvattati, imināpi naṃ kattabbaṃ maññati.
and because doing it proves beneficial.
Idaṃ, bhikkhave, ṭhānaṃ ubhayeneva kattabbaṃ maññati.
This is regarded as a thing that should be done on both grounds.
Imāni kho, bhikkhave, cattāri ṭhānānī”ti.
These are the four things.”

4.116 - AN 4.116 Appamāda: Diligence


116. Appamādasutta
116. Diligence
“Catūhi, bhikkhave, ṭhānehi appamādo karaṇīyo.
“monks, you should be diligent in four situations.
Katamehi catūhi?
Which Four?
Kāyaduccaritaṃ, bhikkhave, pajahatha, kāyasucaritaṃ bhāvetha;
Give up bad conduct by way of body, speech, and mind; and develop good conduct by way of body, speech, and mind.
tattha ca mā pamādattha.
Don’t neglect these things.
Vacīduccaritaṃ, bhikkhave, pajahatha, vacīsucaritaṃ bhāvetha;
tattha ca mā pamādattha.
Manoduccaritaṃ, bhikkhave, pajahatha, manosucaritaṃ bhāvetha;
tattha ca mā pamādattha.
Micchādiṭṭhiṃ, bhikkhave, pajahatha, sammādiṭṭhiṃ bhāvetha;
Give up wrong view; and develop right view.
tattha ca mā pamādattha.
Don’t neglect this.
Yato kho, bhikkhave, bhikkhuno kāyaduccaritaṃ pahīnaṃ hoti kāyasucaritaṃ bhāvitaṃ, vacīduccaritaṃ pahīnaṃ hoti vacīsucaritaṃ bhāvitaṃ, manoduccaritaṃ pahīnaṃ hoti manosucaritaṃ bhāvitaṃ, micchādiṭṭhi pahīnā hoti sammādiṭṭhi bhāvitā, so na bhāyati samparāyikassa maraṇassā”ti.
A monk who has done these things does not fear death in lives to come.”

4.117 - AN 4.117 Ārakkha: Guarding


117. Ārakkhasutta
117. Guarding
“Catūsu, bhikkhave, ṭhānesu attarūpena appamādo sati cetaso ārakkho karaṇīyo.
“monks, in your own way you should practice diligence, rememberfulness, and guarding of the mind in four situations.
Katamesu catūsu?
Which Four?
‘Mā me rajanīyesu dhammesu cittaṃ rajjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;
‘May my mind not be aroused by things that arouse greed.’ In your own way you should practice diligence, rememberfulness, and guarding of the mind.
‘mā me dosanīyesu dhammesu cittaṃ dussī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;
‘May my mind not be angered by things that provoke hate.’ …
‘mā me mohanīyesu dhammesu cittaṃ muyhī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;
‘May my mind not be deluded by things that promote delusion.’ …
‘mā me madanīyesu dhammesu cittaṃ majjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo.
‘May my mind not be intoxicated by things that intoxicate.’ …
Yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṃ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṃ na dussati vītadosattā, mohanīyesu dhammesu cittaṃ na muyhati vītamohattā, madanīyesu dhammesu cittaṃ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṃ āpajjati, na ca pana samaṇavacanahetupi gacchatī”ti.
When a monk’s mind is no longer affected by greed, hate, delusion, or intoxication because they’ve got rid of these things, they don’t cower or shake or tremble or get scared, nor are they persuaded by The Dharmas of other ascetics.”

4.118 - AN 4.118 Saṃvejanīya: Inspiring


118. Saṃvejanīyasutta
118. Inspiring
“Cattārimāni, bhikkhave, saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānāni.
“monks, a faithful person of good family should go to see these four inspiring places.
Katamāni cattāri?
Which Four?
‘Idha tathāgato jāto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.
Thinking: ‘Here the Realized One was born!’—that is an inspiring place.
‘Idha tathāgato anuttaraṃ sammāsambodhiṃ abhisambuddho’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.
Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.
‘Idha tathāgato anuttaraṃ dhammacakkaṃ pavattesī’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.
Thinking: ‘Here the Realized One rolled forth the supreme Wheel of Dhamma!’—that is an inspiring place.
‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṃ saṃvejanīyaṃ ṭhānaṃ.
Thinking: ‘Here the Realized One became fully nirvana'd through the natural Dharma of nirvana, without anything left over!’—that is an inspiring place.
Imāni kho, bhikkhave, cattāri saddhassa kulaputtassa dassanīyāni saṃvejanīyāni ṭhānānī”ti.
These are the four inspiring places that a faithful person of good family should go to see.”

4.119 - AN 4.119 Paṭhamabhaya: Perils (1st)


119. Paṭhamabhayasutta
119. Perils (1st)
“Cattārimāni, bhikkhave, bhayāni.
“monks, there are these four perils.
Katamāni cattāri?
Which Four?
Jātibhayaṃ, jarābhayaṃ, byādhibhayaṃ, maraṇabhayaṃ—
The perils of rebirth, old age, sickness, and death.
imāni kho, bhikkhave, cattāri bhayānī”ti.
These are the four perils.”

4.120 - AN 4.120 Dutiyabhaya: Perils (2nd)


120. Dutiyabhayasutta
120. Perils (2nd)
“Cattārimāni, bhikkhave, bhayāni.
“monks, there are these four perils.
Katamāni cattāri?
Which Four?
Aggibhayaṃ, udakabhayaṃ, rājabhayaṃ, corabhayaṃ—
The perils of fire, water, kings, and bandits.
imāni kho, bhikkhave, cattāri bhayānī”ti.
These are the four perils.”

4..13.. - AN 4 vagga 13 Bhaya: Fears


13. Bhayavagga
13. Fears

4.121 - AN 4.121 Attānuvāda: Guilt


121. Attānuvādasutta
121. Guilt
“Cattārimāni, bhikkhave, bhayāni.
“monks, there are these four fears.
Katamāni cattāri?
Which Four?
Attānuvādabhayaṃ, parānuvādabhayaṃ, daṇḍabhayaṃ, duggatibhayaṃ.
The fears of guilt, shame, punishment, and going to a bad place.
Katamañca, bhikkhave, attānuvādabhayaṃ?
And what, monks, is the fear of guilt?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:
It’s when someone reflects:
‘ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yaṃ maṃ attā sīlato na upavadeyyā’ti.
‘If I were to do bad things by way of body, speech, and mind, wouldn’t I blame myself for my conduct?’
So attānuvādabhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.
Being afraid of guilt, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, attānuvādabhayaṃ.
This is called the fear of guilt.
Katamañca, bhikkhave, parānuvādabhayaṃ?
And what, monks, is the fear of shame?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:
It’s when someone reflects:
‘ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yaṃ maṃ pare sīlato na upavadeyyun’ti.
‘If I were to do bad things by way of body, speech, and mind, wouldn’t others blame me for my conduct?’
So parānuvādabhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.
Being afraid of shame, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, parānuvādabhayaṃ.
This is called the fear of shame.
Katamañca, bhikkhave, daṇḍabhayaṃ?
And what, monks, is the fear of punishment?
Idha, bhikkhave, ekacco passati coraṃ āgucāriṃ, rājāno gahetvā vividhā kammakāraṇā kārente,
It’s when someone sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments—
kasāhipi tāḷente, vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante, pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, balisamaṃsikampi karonte, kahāpaṇakampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṃ chindante.
whipping, caning, and clubbing; cutting off hands or feet, or both; cutting off ears or nose, or both; the ‘porridge pot’, the ‘shell-shave’, the ‘demon’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘grass blades’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘acid pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the dogs, being impaled alive, and being beheaded.
Tassa evaṃ hoti:
They think:
‘yathārūpānaṃ kho pāpakānaṃ kammānaṃ hetu coraṃ āgucāriṃ rājāno gahetvā vividhā kammakāraṇā kārenti, kasāhipi tāḷenti … pe … asināpi sīsaṃ chindanti, ahañceva kho pana evarūpaṃ pāpakammaṃ kareyyaṃ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṃ, kasāhipi tāḷeyyuṃ, vettehipi tāḷeyyuṃ, addhadaṇḍakehipi tāḷeyyuṃ, hatthampi chindeyyuṃ, pādampi chindeyyuṃ, hatthapādampi chindeyyuṃ, kaṇṇampi chindeyyuṃ, nāsampi chindeyyuṃ, kaṇṇanāsampi chindeyyuṃ, bilaṅgathālikampi kareyyuṃ, saṅkhamuṇḍikampi kareyyuṃ;
‘If I were to do the same kind of bad deed, the kings would punish me in the same way.’ …
rāhumukhampi kareyyuṃ, jotimālikampi kareyyuṃ, hatthapajjotikampi kareyyuṃ, erakavattikampi kareyyuṃ, cīrakavāsikampi kareyyuṃ, eṇeyyakampi kareyyuṃ, balisamaṃsikampi kareyyuṃ, kahāpaṇakampi kareyyuṃ, khārāpatacchikampi kareyyuṃ, palighaparivattikampi kareyyuṃ, palālapīṭhakampi kareyyuṃ, tattenapi telena osiñceyyuṃ, sunakhehipi khādāpeyyuṃ, jīvantampi sūle uttāseyyuṃ, asināpi sīsaṃ chindeyyun’ti.
So daṇḍabhayassa bhīto na paresaṃ pābhataṃ vilumpanto carati.
Being afraid of punishment, they don’t steal the belongings of others.
Kāyaduccaritaṃ pahāya … pe … suddhaṃ attānaṃ pariharati.
They give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, daṇḍabhayaṃ.
This is called the fear of punishment.
Katamañca, bhikkhave, duggatibhayaṃ?
And what, monks, is the fear of rebirth in a bad place?
Idha, bhikkhave, ekacco iti paṭisañcikkhati:
It’s when someone reflects:
‘kāyaduccaritassa kho pāpako vipāko abhisamparāyaṃ, vacīduccaritassa pāpako vipāko abhisamparāyaṃ, manoduccaritassa pāpako vipāko abhisamparāyaṃ.
‘Bad conduct of body, speech, or mind has a bad result in the next life.
Ahañceva kho pana kāyena duccaritaṃ careyyaṃ, vācāya duccaritaṃ careyyaṃ, manasā duccaritaṃ careyyaṃ, kiñca taṃ yāhaṃ na kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjeyyan’ti.
If I were to do such bad things, when my body breaks up, after death, I’d be reborn in a place of loss, a bad place, the underworld, hell.’
So duggatibhayassa bhīto kāyaduccaritaṃ pahāya kāyasucaritaṃ bhāveti, vacīduccaritaṃ pahāya vacīsucaritaṃ bhāveti, manoduccaritaṃ pahāya manosucaritaṃ bhāveti, suddhaṃ attānaṃ pariharati.
Being afraid of rebirth in a bad place, they give up bad conduct by way of body, speech, and mind, and develop good conduct by way of body, speech, and mind, keeping themselves pure.
Idaṃ vuccati, bhikkhave, duggatibhayaṃ.
This is called the fear of rebirth in a bad place.
Imāni kho, bhikkhave, cattāri bhayānī”ti.
These are the four fears.”

4.122 - AN 4.122 Ūmibhaya: The Danger of Waves


122. Ūmibhayasutta
122. The Danger of Waves
“Cattārimāni, bhikkhave, bhayāni udakorohantassa pāṭikaṅkhitabbāni.
“monks, anyone who enters the water should anticipate four dangers.
Katamāni cattāri?
Which Four?
Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ—
The dangers of waves, crocodiles, whirlpools, and sharks.
imāni kho, bhikkhave, cattāri bhayāni udakorohantassa pāṭikaṅkhitabbāni.
These are the four dangers that anyone who enters the water should anticipate.
Evamevaṃ kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajitassa pāṭikaṅkhitabbāni.
In the same way, a person of good family who goes forth from the lay life to homelessness in This Dharma and training should anticipate four dangers.
Katamāni cattāri?
Which Four?
Ūmibhayaṃ, kumbhīlabhayaṃ, āvaṭṭabhayaṃ, susukābhayaṃ.
The dangers of waves, crocodiles, whirlpools, and sharks.
Katamañca, bhikkhave, ūmibhayaṃ?
And what, monks, is the danger of waves?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
It’s when a person of good family has gone forth from the lay life to homelessness, thinking:
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto;
‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering.
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Hopefully I can find an end to this entire mass of suffering.’
Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārino ovadanti anusāsanti:
When they’ve gone forth, their spiritual companions advise and instruct them:
‘evaṃ te abhikkamitabbaṃ, evaṃ te paṭikkamitabbaṃ, evaṃ te āloketabbaṃ, evaṃ te viloketabbaṃ, evaṃ te samiñjitabbaṃ, evaṃ te pasāritabbaṃ, evaṃ te saṅghāṭipattacīvaraṃ dhāretabban’ti.
‘You should go out like this, and come back like that. You should look to the front like this, and to the side like that. You should contract your limbs like this, and extend them like that. This is how you should bear your outer robe, bowl, and robes.’
Tassa evaṃ hoti:
They think:
‘mayaṃ kho pubbe agāriyabhūtā samānā aññe ovadāmapi anusāsāmapi.
‘Formerly, as a lay person, I advised and instructed others.
Ime panamhākaṃ puttamattā maññe nattamattā maññe ovaditabbaṃ anusāsitabbaṃ maññantī’ti.
And now these monks—who you’d think were my children or grandchildren—imagine they can advise and instruct me!’
So kupito anattamano sikkhaṃ paccakkhāya hīnāyāvattati.
Angry and upset, they reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, bhikkhu ūmibhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.
This is called a monk who rejects the training and returns to a lesser life because they’re afraid of the danger of waves.
Ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṃ adhivacanaṃ.
‘Danger of waves’ is a term for anger and distress.
Idaṃ vuccati, bhikkhave, ūmibhayaṃ.
This is called the danger of waves.
Katamañca, bhikkhave, kumbhīlabhayaṃ?
And what, monks, is the danger of crocodiles?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
It’s when a person of good family has gone forth from the lay life to homelessness …
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto;
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
Tamenaṃ tathā pabbajitaṃ samānaṃ sabrahmacārino ovadanti anusāsanti:
When they’ve gone forth, their spiritual companions advise and instruct them:
‘idaṃ te khāditabbaṃ, idaṃ te na khāditabbaṃ, idaṃ te bhuñjitabbaṃ, idaṃ te na bhuñjitabbaṃ, idaṃ te sāyitabbaṃ, idaṃ te na sāyitabbaṃ, idaṃ te pātabbaṃ, idaṃ te na pātabbaṃ, kappiyaṃ te khāditabbaṃ, akappiyaṃ te na khāditabbaṃ, kappiyaṃ te bhuñjitabbaṃ, akappiyaṃ te na bhuñjitabbaṃ, kappiyaṃ te sāyitabbaṃ, akappiyaṃ te na sāyitabbaṃ, kappiyaṃ te pātabbaṃ, akappiyaṃ te na pātabbaṃ, kāle te khāditabbaṃ, vikāle te na khāditabbaṃ, kāle te bhuñjitabbaṃ, vikāle te na bhuñjitabbaṃ, kāle te sāyitabbaṃ, vikāle te na sāyitabbaṃ, kāle te pātabbaṃ, vikāle te na pātabban’ti.
‘You may eat, consume, taste, and drink these things, but not those. You may eat what’s allowable, but not what’s unallowable. You may eat at the right time, but not at the wrong time.’
Tassa evaṃ hoti:
They think:
‘mayaṃ kho pubbe agāriyabhūtā samānā yaṃ icchāma taṃ khādāma, yaṃ na icchāma na taṃ khādāma;
‘When I was a lay person, I used to eat, consume, taste, and drink what I wanted, not what I didn’t want.
yaṃ icchāma taṃ bhuñjāma, yaṃ na icchāma na taṃ bhuñjāma;
yaṃ icchāma taṃ sāyāma, yaṃ na icchāma na taṃ sāyāma;
yaṃ icchāma taṃ pivāma, yaṃ na icchāma na taṃ pivāma;
kappiyampi khādāma akappiyampi khādāma kappiyampi bhuñjāma akappiyampi bhuñjāma kappiyampi sāyāma akappiyampi sāyāma kappiyampi pivāma akappiyampi pivāma, kālepi khādāma vikālepi khādāma kālepi bhuñjāma vikālepi bhuñjāma kālepi sāyāma vikālepi sāyāma kālepi pivāma vikālepi pivāma;
I ate and drank both allowable and unallowable things, at the right time and the wrong time.
yampi no saddhā gahapatikā divā vikāle paṇītaṃ khādanīyaṃ vā bhojanīyaṃ vā denti, tatrapime mukhāvaraṇaṃ maññe karontī’ti.
And these faithful householders give us a variety of delicious foods at the wrong time of day. But these monks imagine they can gag our mouths!’
So kupito anattamano sikkhaṃ paccakkhāya hīnāyāvattati.
Angry and upset, they reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, bhikkhu kumbhīlabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.
This is called a monk who rejects the training and returns to a lesser life because they’re afraid of the danger of crocodiles.
Kumbhīlabhayanti kho, bhikkhave, odarikattassetaṃ adhivacanaṃ.
‘Danger of crocodiles’ is a term for gluttony.
Idaṃ vuccati, bhikkhave, kumbhīlabhayaṃ.
This is called the danger of crocodiles.
Katamañca, bhikkhave, āvaṭṭabhayaṃ?
And what, monks, is the danger of whirlpools?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
It’s when a person of good family has gone forth from the lay life to homelessness …
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi, dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto;
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.
When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati gahapatiṃ vā gahapatiputtaṃ vā pañcahi kāmaguṇehi samappitaṃ samaṅgībhūtaṃ paricārayamānaṃ.
There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation.
Tassa evaṃ hoti:
They think:
‘mayaṃ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā;
‘Formerly, as a lay person, I amused myself, supplied and provided with the five kinds of sensual stimulation.
saṃvijjanti kho pana me kule bhogā.
And it’s true that my family is wealthy.
Sakkā bhoge ca bhuñjituṃ puññāni ca kātuṃ.
I can both enjoy my wealth and make merit.
Yannūnāhaṃ sikkhaṃ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṃ puññāni ca kareyyan’ti.
Why don’t I reject the training and return to a lesser life, so I can enjoy my wealth and make merit?’
So sikkhaṃ paccakkhāya hīnāyāvattati.
They reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, bhikkhu āvaṭṭabhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.
This is called a monk who rejects the training and returns to a lesser life because they’re afraid of the danger of whirlpools.
Āvaṭṭabhayanti kho, bhikkhave, pañcannetaṃ kāmaguṇānaṃ adhivacanaṃ.
‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation.
Idaṃ vuccati, bhikkhave, āvaṭṭabhayaṃ.
This is called the danger of whirlpools.
Katamañca, bhikkhave, susukābhayaṃ?
And what, monks, is the danger of sharks?
Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṃ pabbajito hoti:
It’s when a person of good family has gone forth from the lay life to homelessness …
‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto;
appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti.
So evaṃ pabbajito samāno pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya gāmaṃ vā nigamaṃ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṃvutehi indriyehi.
When they’ve gone forth, they robe up in the morning and, taking their bowl and robe, enter a village or town for alms without guarding body, speech, and mind, without establishing rememberfulness, and without restraining the sense faculties.
So tattha passati mātugāmaṃ dunnivatthaṃ vā duppārutaṃ vā.
There they see a female scantily clad, with revealing clothes.
Tassa mātugāmaṃ disvā dunnivatthaṃ vā duppārutaṃ vā rāgo cittaṃ anuddhaṃseti.
Lust infects their mind,
So rāgānuddhaṃsitena cittena sikkhaṃ paccakkhāya hīnāyāvattati.
so they reject the training and return to a lesser life.
Ayaṃ vuccati, bhikkhave, bhikkhu susukābhayassa bhīto sikkhaṃ paccakkhāya hīnāyāvatto.
This is called a monk who rejects the training and returns to a lesser life because they’re afraid of the danger of sharks.
Susukābhayanti kho, bhikkhave, mātugāmassetaṃ adhivacanaṃ.
‘Danger of sharks’ is a term for females.
Idaṃ vuccati, bhikkhave, susukābhayaṃ.
This is called the danger of sharks.
Imāni kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṃ dhammavinaye agārasmā anagāriyaṃ pabbajitassa pāṭikaṅkhitabbānī”ti.
These are the four dangers that a person of good family who goes forth from the lay life to homelessness in This Dharma and training should anticipate.”

4.123 - AN 4.123 Paṭhamanānākaraṇa: Difference (1st)


123. Paṭhamanānākaraṇasutta
123. Difference (1st)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Idha, bhikkhave, ekacco puggalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati.
Firstly, a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.
They enjoy it and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati.
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of Brahmā’s Group.
Brahmakāyikānaṃ, bhikkhave, devānaṃ kappo āyuppamāṇaṃ.
The lifespan of the gods of Brahma’s Group is one eon.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.
This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati.
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.
They enjoy it and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ābhassarānaṃ devānaṃ sahabyataṃ upapajjati.
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance.
Ābhassarānaṃ, bhikkhave, devānaṃ dve kappā āyuppamāṇaṃ.
The lifespan of the gods of streaming radiance is two eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.
This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Puna caparaṃ, bhikkhave, idhekacco puggalo pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati.
Furthermore, with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.
They enjoy it and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno, kālaṃ kurumāno subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjati.
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods replete with glory.
Subhakiṇhānaṃ, bhikkhave, devānaṃ cattāro kappā āyuppamāṇaṃ.
The lifespan of the gods replete with glory is four eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.
This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Puna caparaṃ, bhikkhave, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
Furthermore, giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.
They enjoy it and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno vehapphalānaṃ devānaṃ sahabyataṃ upapajjati.
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of abundant fruit.
Vehapphalānaṃ, bhikkhave, devānaṃ pañca kappasatāni āyuppamāṇaṃ.
The lifespan of the gods of abundant fruit is five hundred eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.
This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.124 - AN 4.124 Dutiyanānākaraṇa: Difference (2nd)


124. Dutiyanānākaraṇasutta
124. Difference (2nd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Idha, bhikkhave, ekacco puggalo vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati.
Firstly, a person, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna …
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
They contemplate the dharma there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.
This rebirth is not shared with ordinary people.
Puna caparaṃ, bhikkhave, idhekacco puggalo vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna …
So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
They contemplate the dharma there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.
This rebirth is not shared with ordinary people.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.125 - AN 4.125 Paṭhamamettā: friendly-kindness (1st)


125. Paṭhamamettāsutta
125. friendly-kindness (1st)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Idha, bhikkhave, ekacco puggalo
Firstly, a person
mettā-sahagatena cetasā... A-byāpajjena pharitvā viharati,
(1.🤝🤗) with a mind of friendly-kindness, ... without ill will, pervade [that mind state everywhere]. Live in this way.


So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.
They enjoy this and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno brahmakāyikānaṃ devānaṃ sahabyataṃ upapajjati.
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of Brahmā’s Group.
Brahmakāyikānaṃ, bhikkhave, devānaṃ kappo āyuppamāṇaṃ.
The lifespan of the gods of Brahma’s Group is one eon.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.
This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Puna caparaṃ, bhikkhave, idhekacco puggalo karuṇāsahagatena cetasā … pe …
Furthermore, a person meditates spreading a heart full of compassion …
muditāsahagatena cetasā … pe …
rejoicing …
upekkhā-sahagatena cetasā... A-byāpajjena pharitvā viharati,
(4.🛆👁️) with a mind of equanimous-observation, ... without ill will, pervade [that mind state everywhere]. Live in this way.


So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati.
They enjoy this and like it and find it satisfying.
Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ābhassarānaṃ devānaṃ sahabyataṃ upapajjati.
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of streaming radiance. The lifespan of the gods of streaming radiance is two eons.
Ābhassarānaṃ, bhikkhave, devānaṃ dve kappā āyuppamāṇaṃ … pe … subhakiṇhānaṃ devānaṃ sahabyataṃ upapajjati.
… they’re reborn in the company of the gods replete with glory. The lifespan of the gods replete with glory is four eons.
Subhakiṇhānaṃ, bhikkhave, devānaṃ cattāro kappā āyuppamāṇaṃ … pe … vehapphalānaṃ devānaṃ sahabyataṃ upapajjati.
… they’re reborn in the company of the gods of abundant fruit.
Vehapphalānaṃ, bhikkhave, devānaṃ pañca kappasatāni āyuppamāṇaṃ.
The lifespan of the gods of abundant fruit is five hundred eons.
Tattha puthujjano yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati.
An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm.
Bhagavato pana sāvako tattha yāvatāyukaṃ ṭhatvā yāvatakaṃ tesaṃ devānaṃ āyuppamāṇaṃ taṃ sabbaṃ khepetvā tasmiṃyeva bhave parinibbāyati.
But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re nirvana'd in that very life.
Ayaṃ kho, bhikkhave, viseso ayaṃ adhippayāso idaṃ nānākaraṇaṃ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṃ gatiyā upapattiyā sati.
This is the difference between an educated noble disciple and an uneducated ordinary person, that is, when there is a place of rebirth.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.126 - AN 4.126 Dutiyamettā: friendly-kindness (2nd)

(first read previous sutta AN 4.125 for full context and details elided out of this one.)
AN 4.126
126. Dutiyamettāsutta
126. friendly-kindness (2nd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Idha, bhikkhave, ekacco puggalo
Firstly, a person
mettā-sahagatena cetasā... A-byāpajjena pharitvā viharati,
(1.🤝🤗) with a mind of friendly-kindness, ... without ill will, pervade [that mind state everywhere]. Live in this way.


So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
They contemplate the dharma there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.
This rebirth is not shared with ordinary people.
Puna caparaṃ, bhikkhave, idhekacco puggalo karuṇā … pe …
Furthermore, a person meditates spreading a heart full of compassion …
muditā … pe …
rejoicing …
upekkhā-sahagatena cetasā... A-byāpajjena pharitvā viharati,
(4.🛆👁️) with a mind of equanimous-observation, ... without ill will, pervade [that mind state everywhere]. Live in this way.


So yadeva tattha hoti rūpagataṃ vedanāgataṃ saññāgataṃ saṅkhāragataṃ viññāṇagataṃ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati.
They contemplate the dharma there—included in form, feeling, perception, co-doings, and consciousness—as impermanent, as suffering, as diseased, as an abscess, as a dart, as misery, as an affliction, as alien, as falling apart, as empty, as not-self.
So kāyassa bhedā paraṃ maraṇā suddhāvāsānaṃ devānaṃ sahabyataṃ upapajjati.
When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes.
Ayaṃ, bhikkhave, upapatti asādhāraṇā puthujjanehi.
This rebirth is not shared with ordinary people.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasminti.
These are the four people found in the world.”

4.127 - AN 4.127 Paṭhamatathāgataacchariya: Incredible Things About the Realized One (1st)


127. Paṭhamatathāgataacchariyasutta
127. Incredible Things About the Realized One (1st)
“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti.
“monks, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear.
Katame cattāro?
Which Four?
Yadā, bhikkhave, bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṃ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.
When the being intent on awakening passes away from the group of Joyful Gods, he’s conceived in his mother’s womb, rememberful and aware. And then—in this world with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.
Even in the boundless desolation of interstellar space—so utterly dark that even the light of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods.
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti:
And the sentient beings reborn there recognize each other by that light:
‘aññepi kira, bho, santi sattā idhūpapannā’ti.
‘So, it seems other sentient beings have been reborn here!’
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ paṭhamo acchariyo abbhuto dhammo pātubhavati.
This is the first incredible and amazing thing that appears with the appearance of a Realized One.
Puna caparaṃ, bhikkhave, yadā bodhisatto sato sampajāno mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.
Furthermore, the being intent on awakening emerges from his mother’s womb, rememberful and aware. And then … an immeasurable, magnificent light appears …
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.
even in the boundless desolation of interstellar space …
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti:
‘aññepi kira, bho, santi sattā idhūpapannā’ti.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ dutiyo acchariyo abbhuto dhammo pātubhavati.
This is the second incredible and amazing thing that appears with the appearance of a Realized One.
Puna caparaṃ, bhikkhave, yadā tathāgato anuttaraṃ sammāsambodhiṃ abhisambujjhati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.
Furthermore, the Realized One understands the supreme perfect awakening. And then … an immeasurable, magnificent light appears …
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.
even in the boundless desolation of interstellar space …
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti:
‘aññepi kira, bho, santi sattā idhūpapannā’ti.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ tatiyo acchariyo abbhuto dhammo pātubhavati.
This is the third incredible and amazing thing that appears with the appearance of a Realized One.
Puna caparaṃ, bhikkhave, yadā tathāgato anuttaraṃ dhammacakkaṃ pavatteti, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.
Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then … an immeasurable, magnificent light appears …
Yāpi tā lokantarikā aghā asaṃvutā andhakārā andhakāratimisā yatthapimesaṃ candimasūriyānaṃ evaṃmahiddhikānaṃ evaṃmahānubhāvānaṃ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṃ devānubhāvaṃ.
even in the boundless desolation of interstellar space …
Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṃ sañjānanti:
‘aññepi kira, bho, santi sattā idhūpapannā’ti.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ catuttho acchariyo abbhuto dhammo pātubhavati.
This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.
With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.”

4.128 - AN 4.128 Dutiyatathāgataacchariya: Incredible Things About the Realized One (2nd)


128. Dutiyatathāgataacchariyasutta
128. Incredible Things About the Realized One (2nd)
“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti.
“monks, with the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.
Katame cattāro?
Which Four?
Ālayārāmā, bhikkhave, pajā ālayaratā ālayasammuditā;
People like attachment, theylove it and enjoy it.
sā tathāgatena anālaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.
Yet when a Realized One is teaching the Dhamma of non-attachment, they want to listen, they lend an ear, and they apply their minds to understand it.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ paṭhamo acchariyo abbhuto dhammo pātubhavati.
This is the first incredible and amazing thing that appears with the appearance of a Realized One.
Mānārāmā, bhikkhave, pajā mānaratā mānasammuditā.
People like conceit, they love it and enjoy it.
Sā tathāgatena mānavinaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.
Yet when a Realized One is teaching the Dhamma of removing conceit, they want to listen, they lend an ear, and they apply their minds to understand it.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ dutiyo acchariyo abbhuto dhammo pātubhavati.
This is the second incredible and amazing thing that appears with the appearance of a Realized One.
Anupasamārāmā, bhikkhave, pajā anupasamaratā anupasamasammuditā.
People like excitement, they love it and enjoy it.
Sā tathāgatena opasamike dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.
Yet when a Realized One is teaching the Dhamma of peace, they want to listen, they lend an ear, and they apply their minds to understand it.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ tatiyo acchariyo abbhuto dhammo pātubhavati.
This is the third incredible and amazing thing that appears with the appearance of a Realized One.
Avijjāgatā, bhikkhave, pajā aṇḍabhūtā pariyonaddhā.
This population is lost in ignorance, trapped in their shells.
Sā tathāgatena avijjāvinaye dhamme desiyamāne sussūsati sotaṃ odahati aññā cittaṃ upaṭṭhapeti.
Yet when a Realized One is teaching the Dhamma of removing ignorance, they want to listen, they lend an ear, and they apply their minds to understand it.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṃ catuttho acchariyo abbhuto dhammo pātubhavati.
This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.
With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.”

4.129 - AN 4.129 Ānandaacchariya: Incredible Things About Ānanda


129. Ānandaacchariyasutta
129. Incredible Things About Ānanda
“Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande.
“monks, there are these four incredible and amazing things about Ānanda.
Katame cattāro?
Which Four?
Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.
If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.
Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati.
And when he falls silent, they’ve never had enough.
Sace, bhikkhave, bhikkhuniparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.
If an assembly of nuns …
Tattha ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, bhikkhuniparisā hoti, atha ānando tuṇhī bhavati.
Sace, bhikkhave, upāsakaparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.
laymen …
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, upāsakaparisā hoti, atha ānando tuṇhī bhavati.
Sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.
or laywomen goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.
Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati.
And when he falls silent, they’ve never had enough.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.
These are the four incredible and amazing things about Ānanda.”

4.130 - AN 4.130 Cakkavattiacchariya: Incredible Things About the Wheel-Turning Monarch


130. Cakkavattiacchariyasutta
130. Incredible Things About the Wheel-Turning Monarch
“Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi.
“monks, there are these four incredible and amazing things about a wheel-turning monarch.
Katame cattāro?
Which Four?
Sace, bhikkhave, khattiyaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.
If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.
Atittāva, bhikkhave, khattiyaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.
And when he falls silent, they’ve never had enough.
Sace, bhikkhave, brāhmaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.
If an assembly of brahmins …
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, brāhmaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.
Sace, bhikkhave, gahapatiparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.
householders …
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.
Atittāva, bhikkhave, gahapatiparisā hoti, atha rājā cakkavattī tuṇhī bhavati.
Sace, bhikkhave, samaṇaparisā rājānaṃ cakkavattiṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.
or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him
Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.
Atittāva, bhikkhave, samaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.
And when he falls silent, they’ve never had enough.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā raññe cakkavattimhi.
These are the four incredible and amazing things about a wheel-turning monarch.
Evamevaṃ kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande.
In the same way, there are these four incredible and amazing things about Ānanda.
Katame cattāro?
Which Four?
Sace, bhikkhave, bhikkhuparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.
If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.
Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati.
And when he falls silent, they’ve never had enough.
Sace, bhikkhave, bhikkhuniparisā … pe … sace, bhikkhave, upāsakaparisā … pe … sace, bhikkhave, upāsikāparisā ānandaṃ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti.
If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him
Tatra ce ānando dhammaṃ bhāsati, bhāsitenapi sā attamanā hoti.
and uplifted by hearing him speak.
Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati.
And when he falls silent, they’ve never had enough.
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.
These are the four incredible and amazing things about Ānanda.”

4..14.. - AN 4 vagga 14 Puggala: Persons


14. Puggalavagga
14. Persons
Aṅguttara Nikāya 4
Numbered Discourses 4

4.131 - AN 4.131 Saṃyojana: Fetters


131. Saṃyojanasutta
131. Fetters
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Idha, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.
One person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence.
Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.
One person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence.
Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni appahīnāni honti.
One person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence.
Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṃyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṃyojanāni pahīnāni honti.
One person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence.
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni appahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni?
What person hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence?
Sakadāgāmissa.
A once-returner.
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni appahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.
This is the person who hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence.
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni?
What person has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence?
Uddhaṃsotassa akaniṭṭhagāmino.
One heading upstream, going to the Akaniṭṭha realm.
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni appahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni?
What person has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence?
Antarāparinibbāyissa.
One nirvana'd in-between one life and the next.
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni appahīnāni.
Katamassa, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni pahīnāni?
What person has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence?
Arahato.
A perfected one.
Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṃyojanāni pahīnāni, upapattipaṭilābhiyāni saṃyojanāni pahīnāni, bhavapaṭilābhiyāni saṃyojanāni pahīnāni.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.132 - AN 4.132 Paṭibhāna: Eloquence


132. Paṭibhānasutta
132. Eloquence
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Yuttappaṭibhāno, no muttappaṭibhāno;
One who speaks on topic, but not fluently.
muttappaṭibhāno, no yuttappaṭibhāno;
One who speaks fluently, but not on topic.
yuttappaṭibhāno ca muttappaṭibhāno ca;
One who speaks on topic and fluently.
neva yuttappaṭibhāno na muttappaṭibhāno—
One who speaks neither on topic nor fluently.
ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.133 - AN 4.133 Ugghaṭitaññū: One Who Understands Immediately


133. Ugghaṭitaññūsutta
133. One Who Understands Immediately
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Ugghaṭitaññū, vipañcitaññū, neyyo, padaparamo—
One who understands immediately, one who understands after detailed explanation, one who needs personal training, and one who merely learns by rote.
ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.134 - AN 4.134 Uṭṭhānaphala: The Fruits of Initiative


134. Uṭṭhānaphalasutta
134. The Fruits of Initiative
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“These four people are found in the world.
Katame cattāro?
Which Four?
These are the four people found in the world.”
One who lives off the fruit of initiative, but not deeds; one who lives off the fruit of deeds, but not initiative; one who lives off the fruit of both initiative and deeds; and one who lives off the fruit of neither initiative nor deeds. Uṭṭhānaphalūpajīvī na kammaphalūpajīvī, kammaphalūpajīvī na uṭṭhānaphalūpajīvī, uṭṭhānaphalūpajīvī ceva kammaphalūpajīvī ca, neva uṭṭhānaphalūpajīvī na kammaphalūpajīvī—
ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.

4.135 - AN 4.135 Sāvajja: Blameworthy


135. Sāvajjasutta
135. Blameworthy
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Sāvajjo, vajjabahulo, appavajjo, anavajjo.
The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless.
Kathañca, bhikkhave, puggalo sāvajjo hoti?
And how is a person blameworthy?
Idha, bhikkhave, ekacco puggalo sāvajjena kāyakammena samannāgato hoti, sāvajjena vacīkammena samannāgato hoti, sāvajjena manokammena samannāgato hoti.
It’s when a person does things by way of body, speech, and mind that are blameworthy.
Evaṃ kho, bhikkhave, puggalo sāvajjo hoti.
That’s how a person is blameworthy.
Kathañca, bhikkhave, puggalo vajjabahulo hoti?
And how is a person mostly blameworthy?
Idha, bhikkhave, ekacco puggalo sāvajjena bahulaṃ kāyakammena samannāgato hoti, appaṃ anavajjena;
It’s when a person does things by way of body, speech, and mind that are mostly blameworthy, but occasionally blameless.
sāvajjena bahulaṃ vacīkammena samannāgato hoti, appaṃ anavajjena;
sāvajjena bahulaṃ manokammena samannāgato hoti, appaṃ anavajjena.
Evaṃ kho, bhikkhave, puggalo vajjabahulo hoti.
That’s how a person is mostly blameworthy.
Kathañca, bhikkhave, puggalo appavajjo hoti?
And how is a person slightly blameworthy?
Idha, bhikkhave, ekacco puggalo anavajjena bahulaṃ kāyakammena samannāgato hoti, appaṃ sāvajjena;
It’s when a person does things by way of body, speech, and mind that are mostly blameless, but occasionally blameworthy.
anavajjena bahulaṃ vacīkammena samannāgato hoti, appaṃ sāvajjena;
anavajjena bahulaṃ manokammena samannāgato hoti, appaṃ sāvajjena.
Evaṃ kho, bhikkhave, puggalo appavajjo hoti.
That’s how a person is slightly blameworthy.
Kathañca, bhikkhave, puggalo anavajjo hoti?
And how is a person blameless?
Idha, bhikkhave, ekacco puggalo anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti.
It’s when a person does things by way of body, speech, and mind that are blameless.
Evaṃ kho, bhikkhave, puggalo anavajjo hoti.
That’s how a person is blameless.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.136 - AN 4.136 Paṭhamasīla: Ethics (1st)


136. Paṭhamasīlasutta
136. Ethics (1st)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Idha, bhikkhave, ekacco puggalo sīlesu na paripūrakārī hoti, samādhismiṃ na paripūrakārī, paññāya na paripūrakārī.
One person has not fulfilled ethics, undistractible-lucidity, or wisdom.
Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ na paripūrakārī, paññāya na paripūrakārī.
One person has fulfilled ethics, but not undistractible-lucidity or wisdom.
Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya na paripūrakārī.
One person has fulfilled ethics and undistractible-lucidity, but not wisdom.
Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṃ paripūrakārī, paññāya paripūrakārī.
One person has fulfilled ethics, undistractible-lucidity, and wisdom.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.137 - AN 4.137 Dutiyasīla: Ethics (2nd)


137. Dutiyasīlasutta
137. Ethics (2nd)
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Idha, bhikkhave, ekacco puggalo na sīlagaru hoti na sīlādhipateyyo, na samādhigaru hoti na samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.
One person doesn’t value or submit to ethics, undistractible-lucidity, or wisdom.
Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, na samādhigaru hoti na samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.
One person values and submits to ethics, but not to undistractible-lucidity or wisdom.
Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, samādhigaru hoti samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.
One person values and submits to ethics and undistractible-lucidity, but not wisdom.
Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, samādhigaru hoti samādhādhipateyyo, paññāgaru hoti paññādhipateyyo.
One person values and submits to ethics, undistractible-lucidity, and wisdom.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.138 - AN 4.138 Nikaṭṭha: Retreat


138. Nikaṭṭhasutta
138. Retreat
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
One is on retreat in body, but not mind; one is on retreat in mind, but not body; one is on retreat in neither body nor mind; and one is on retreat in both body and mind. Nikaṭṭhakāyo anikaṭṭhacitto, anikaṭṭhakāyo nikaṭṭhacitto, anikaṭṭhakāyo ca anikaṭṭhacitto ca, nikaṭṭhakāyo ca nikaṭṭhacitto ca.
Kathañca, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto?
And how is a person on retreat in body, but not mind?
Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati.
It’s when a person frequents remote lodgings in the wilderness and the forest.
So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṃsāvitakkampi vitakketi.
But they think sensual, malicious, and cruel thoughts.
Evaṃ kho, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto.
That’s how a person is on retreat in body, but not mind.
Kathañca, bhikkhave, puggalo anikaṭṭhakāyo hoti nikaṭṭhacitto?
And how is a person on retreat in mind, but not body?
Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati.
It’s when a person doesn’t frequent remote lodgings in the wilderness and the forest.
So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṃsāvitakkampi vitakketi.
But they think thoughts of renunciation, love, and kindness.
Evaṃ kho, bhikkhave, puggalo anikaṭṭhakāyo hoti nikaṭṭhacitto.
That’s how a person is on retreat in mind, but not body.
Kathañca, bhikkhave, puggalo anikaṭṭhakāyo ca hoti anikaṭṭhacitto ca?
And how is a person on retreat in neither body nor mind?
Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati.
It’s when a person doesn’t frequent remote lodgings in the wilderness and the forest.
So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṃsāvitakkampi vitakketi.
And they think sensual, malicious, and cruel thoughts.
Evaṃ kho, bhikkhave, puggalo anikaṭṭhakāyo ca hoti anikaṭṭhacitto ca.
That’s how a person is on retreat in neither body nor mind.
Kathañca, bhikkhave, puggalo nikaṭṭhakāyo ca hoti nikaṭṭhacitto ca?
And how is a person on retreat in both body and mind?
Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati.
It’s when a person frequents remote lodgings in the wilderness and the forest.
So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṃsāvitakkampi vitakketi.
And they think thoughts of renunciation, love, and kindness.
Evaṃ kho, bhikkhave, puggalo nikaṭṭhakāyo ca hoti nikaṭṭhacitto ca.
That’s how a person is on retreat in both body and mind.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.139 - AN 4.139 Dhammakathika: Dhamma Speakers


139. Dhammakathikasutta
139. Dhamma Speakers
“Cattārome, bhikkhave, dhammakathikā.
“monks, there are these four Dhamma speakers.
Katame cattāro?
Which Four?
Idha, bhikkhave, ekacco dhammakathiko appañca bhāsati asahitañca;
One Dhamma speaker speaks little and off topic.
parisā cassa na kusalā hoti sahitāsahitassa.
And their assembly can’t tell what’s on topic and what’s off topic.
Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.
Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.
Idha pana, bhikkhave, ekacco dhammakathiko appañca bhāsati sahitañca;
One Dhamma speaker speaks little but stays on topic.
parisā cassa kusalā hoti sahitāsahitassa.
And their assembly can tell what’s on topic and what’s off topic.
Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.
Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.
Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati asahitañca;
One Dhamma speaker speaks much but off topic.
parisā cassa na kusalā hoti sahitāsahitassa.
And their assembly can’t tell what’s on topic and what’s off topic.
Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.
Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.
Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati sahitañca;
One Dhamma speaker speaks much and stays on topic.
parisā cassa kusalā hoti sahitāsahitassa.
And their assembly can tell what’s on topic and what’s off topic.
Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṃ gacchati.
Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.
Ime kho, bhikkhave, cattāro dhammakathikā”ti.
These are the four Dhamma speakers.”

4.140 - AN 4.140 Vādī: Speaker


140. Vādīsutta
140. Speaker
“Cattārome, bhikkhave, vādī.
“monks, there are these four speakers.
Katame cattāro?
Which Four?
Atthi, bhikkhave, vādī atthato pariyādānaṃ gacchati, no byañjanato;
There’s a speaker who runs out of meaningful things to say, but not of ways of phrasing things.
atthi, bhikkhave, vādī byañjanato pariyādānaṃ gacchati, no atthato;
There’s a speaker who runs out of ways of phrasing things, but not of meaningful things to say.
atthi, bhikkhave, vādī atthato ca byañjanato ca pariyādānaṃ gacchati;
There’s a speaker who runs out of both meaningful things to say, and ways of phrasing things.
atthi, bhikkhave, vādī nevatthato no byañjanato pariyādānaṃ gacchati.
There’s a speaker who never runs out of meaningful things to say, or ways of phrasing things.
Ime kho, bhikkhave, cattāro vādī.
These are the four speakers.
Aṭṭhānametaṃ, bhikkhave, anavakāso yaṃ catūhi paṭisambhidāhi samannāgato atthato vā byañjanato vā pariyādānaṃ gaccheyyā”ti.
It is impossible, it cannot happen that someone accomplished in the four kinds of textual analysis will ever run out of meaningful things to say, or ways of phrasing things.”

4..15.. - AN 4 vagga 15 Ābhā: Brightness


15. Ābhāvagga
15. Brightness

4.141 - AN 4.141 Ābhā: Brightness


141. Ābhāsutta
141. Brightness
“Catasso imā, bhikkhave, ābhā.
“monks, there are these four kinds of brightness.
Katamā catasso?
Which Four?
Candābhā, sūriyābhā, aggābhā, paññābhā—
The brightness of the moon, sun, fire, and wisdom.
imā kho, bhikkhave, catasso ābhā.
These are the four kinds of brightness.
Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ ābhānaṃ yadidaṃ paññābhā”ti.
The best of these four kinds of brightness is the brightness of wisdom.”

4.142 - AN 4.142 Pabhā: Radiance


142. Pabhāsutta
142. Radiance
“Catasso imā, bhikkhave, pabhā.
“monks, there are these four kinds of radiance.
Katamā catasso?
Which Four?
Candappabhā, sūriyappabhā, aggippabhā, paññāpabhā—
The radiance of the moon, sun, fire, and wisdom.
imā kho, bhikkhave, catasso pabhā.
These are the four kinds of radiance.
Etadaggaṃ, bhikkhave, imāsaṃ catunnaṃ pabhānaṃ yadidaṃ paññāpabhā”ti.
The best of these four kinds of radiance is the radiance of wisdom.”

4.143 - AN 4.143 Āloka: Light


143. Ālokasutta
143. Light
“Cattārome, bhikkhave, ālokā.
“monks, there are these four lights.
Katame cattāro?
Which Four?
Candāloko, sūriyāloko, aggāloko, paññāloko—
The lights of the moon, sun, fire, and wisdom.
ime kho, bhikkhave, cattāro ālokā.
These are the four lights.
Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ ālokānaṃ yadidaṃ paññāloko”ti.
The best of these four lights is the light of wisdom.”

4.144 - AN 4.144 Obhāsa: Shining


144. Obhāsasutta
144. Shining
“Cattārome, bhikkhave, obhāsā.
“monks, there are four kinds of shining.
Katame cattāro?
Which Four?
Candobhāso, sūriyobhāso, aggobhāso, paññobhāso—
The shining of the moon, sun, fire, and wisdom.
ime kho, bhikkhave, cattāro obhāsā.
These are the four kinds of shining.
Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ obhāsānaṃ yadidaṃ paññobhāso”ti.
The best of these four kinds of shining is the shining of wisdom.”

4.145 - AN 4.145 Pajjota: Lamps


145. Pajjotasutta
145. Lamps
“Cattārome, bhikkhave, pajjotā.
“monks, there are these four lamps.
Katame cattāro?
Which Four?
Candapajjoto, sūriyapajjoto, aggipajjoto, paññāpajjoto—
The lamps of the moon, sun, fire, and wisdom.
ime kho, bhikkhave, cattāro pajjotā.
These are the four lamps.
Etadaggaṃ, bhikkhave, imesaṃ catunnaṃ pajjotānaṃ yadidaṃ paññāpajjoto”ti.
The best of these four lamps is the lamp of wisdom.”

4.146 - AN 4.146 Paṭhamakāla: Times (1st)


146. Paṭhamakālasutta
146. Times (1st)
“Cattārome, bhikkhave, kālā.
“monks, there are these four times.
Katame cattāro?
Which Four?
Kālena dhammassavanaṃ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā—
A time for listening to The Dharma, a time for discussing The Dharma, a time for serenity, and a time for discernment.
ime kho, bhikkhave, cattāro kālā”ti.
These are the four times.”

4.147 - AN 4.147 Dutiyakāla: Times (2nd)


147. Dutiyakālasutta
147. Times (2nd)
“Cattārome, bhikkhave, kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti.
“monks, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.
Katame cattāro?
Which Four?
Kālena dhammassavanaṃ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā—
A time for listening to The Dharma, a time for discussing The Dharma, a time for serenity, and a time for discernment.
ime kho, bhikkhave, cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpenti.
Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṃ udakaṃ yathāninnaṃ pavattamānaṃ pabbatakandarapadarasākhā paripūreti; pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti; kusobbhā paripūrā mahāsobbhe paripūrenti; mahāsobbhā paripūrā kunnadiyo paripūrenti; kunnadiyo paripūrā mahānadiyo paripūrenti; mahānadiyo paripūrā samuddaṃ paripūrenti.
It’s like when it rains heavily on a mountain top, and the water flows downhill to fill the hollows, crevices, and creeks. As they become full, they fill up the pools. The pools fill up the lakes, the lakes fill up the streams, and the streams fill up the rivers. And as the rivers become full, they fill up the ocean.
Evamevaṃ kho, bhikkhave, ime cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṃ khayaṃ pāpentī”ti.
In the same way, when these four times are rightly developed and progressed, they gradually lead to the ending of defilements.”

4.148 - AN 4.148 Duccarita: Bad Conduct


148. Duccaritasutta
148. Bad Conduct
“Cattārimāni, bhikkhave, vacīduccaritāni.
“monks, there are these four kinds of bad conduct by way of speech.
Katamāni cattāri?
Which Four?
Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo—
Speech that’s false, divisive, harsh, or nonsensical.
imāni kho, bhikkhave, cattāri vacīduccaritānī”ti.
These are the four kinds of bad conduct by way of speech.”

4.149 - AN 4.149 Sucarita: Good Conduct


149. Sucaritasutta
149. Good Conduct
“Cattārimāni, bhikkhave, vacīsucaritāni.
“monks, there are these four kinds of good conduct by way of speech.
Katamāni cattāri?
Which Four?
Saccavācā, apisuṇā vācā, saṇhā vācā, mantabhāsā—
Speech that’s true, harmonious, gentle, and thoughtful.
imāni kho, bhikkhave, cattāri vacīsucaritānī”ti.
These are the four kinds of good conduct by way of speech.”

4.150 - AN 4.150 Sāra: Essentials


150. Sārasutta
150. Essentials
“Cattārome, bhikkhave, sārā.
“monks, there are these four essentials.
Katame cattāro?
Which Four?
Sīlasāro, samādhisāro, paññāsāro, vimuttisāro—
Ethics, undistractible-lucidity, wisdom, and freedom are essentials.
ime kho, bhikkhave, cattāro sārā”ti.
These are the four essentials.”

4..16.. - AN 4 vagga 16 Indriya: Faculties


16. Indriyavagga
16. Faculties

4.151 - AN 4.151 Indriya: Faculties


151. Indriyasutta
151. Faculties
“Cattārimāni, bhikkhave, indriyāni.
“monks, there are these four faculties.
Katamāni cattāri?
Which Four?
Saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ—
The faculties of faith, energy, rememberfulness, and undistractible-lucidity.
imāni kho, bhikkhave, cattāri indriyānī”ti.
These are the four faculties.”

4.152 - AN 4.152 Saddhābala: The Power of Faith


152. Saddhābalasutta
152. The Power of Faith
“Cattārimāni, bhikkhave, balāni.
“monks, there are these four powers.
Katamāni cattāri?
Which Four?
Saddhābalaṃ, vīriyabalaṃ, satibalaṃ, samādhibalaṃ—
The powers of faith, energy, rememberfulness, and undistractible-lucidity.
imāni kho, bhikkhave, cattāri balānī”ti.
These are the four powers.”

4.153 - AN 4.153 Paññābala: The Power of Wisdom


153. Paññābalasutta
153. The Power of Wisdom
“Cattārimāni, bhikkhave, balāni.
“monks, there are these four powers.
Katamāni cattāri?
Which Four?
Paññābalaṃ, vīriyabalaṃ, anavajjabalaṃ, saṅgahabalaṃ—
The powers of wisdom, energy, blamelessness, and inclusiveness.
imāni kho, bhikkhave, cattāri balānī”ti.
These are the four powers.”

4.154 - AN 4.154 Satibala: The Power of rememberfulness


154. Satibalasutta
154. The Power of rememberfulness
“Cattārimāni, bhikkhave, balāni.
“monks, there are these four powers.
Katamāni cattāri?
Which Four?
Satibalaṃ, samādhibalaṃ, anavajjabalaṃ, saṅgahabalaṃ—
The powers of rememberfulness, undistractible-lucidity, blamelessness, and inclusiveness.
imāni kho, bhikkhave, cattāri balānī”ti.
These are the four powers.”

4.155 - AN 4.155 Paṭisaṅkhānabala: The Power of Reflection


155. Paṭisaṅkhānabalasutta
155. The Power of Reflection
“Cattārimāni, bhikkhave, balāni.
“monks, there are these four powers.
Katamāni cattāri?
Which Four?
Paṭisaṅkhānabalaṃ, bhāvanābalaṃ, anavajjabalaṃ, saṅgahabalaṃ—
The powers of reflection, development, blamelessness, and inclusiveness.
imāni kho, bhikkhave, cattāri balānī”ti.
These are the four powers.”

4.156 - AN 4.156 Kappa: Eons


156. Kappasutta
156. Eons
“Cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni.
“monks, an eon contains four uncountable periods.
Katamāni cattāri?
Which Four?
Yadā, bhikkhave, kappo saṃvaṭṭati, taṃ na sukaraṃ saṅkhātuṃ—
When an eon contracts, it’s not easy to calculate
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.
how many years, how many hundreds or thousands or hundreds of thousands of years it takes.
Yadā, bhikkhave, kappo saṃvaṭṭo tiṭṭhati, taṃ na sukaraṃ saṅkhātuṃ—
When an eon remains fully contracted, it’s not easy to calculate
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.
how many years, how many hundreds or thousands or hundreds of thousands of years it takes.
Yadā, bhikkhave, kappo vivaṭṭati, taṃ na sukaraṃ saṅkhātuṃ—
When an eon expands, it’s not easy to calculate
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.
how many years, how many hundreds or thousands or hundreds of thousands of years it takes.
Yadā, bhikkhave, kappo vivaṭṭo tiṭṭhati, taṃ na sukaraṃ saṅkhātuṃ—
When an eon remains fully evolved, it’s not easy to calculate
ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.
how many years, how many hundreds or thousands or hundreds of thousands of years it takes.
Imāni kho, bhikkhave, cattāri kappassa asaṅkhyeyyānī”ti.
These are the four uncountable periods of an eon.”

4.157 - AN 4.157 Roga: Illness


157. Rogasutta
157. Illness
“Dveme, bhikkhave, rogā.
“monks, there are two kinds of illness.
Katame dve?
What two?
Kāyiko ca rogo cetasiko ca rogo.
Mental and physical.
Dissanti, bhikkhave, sattā kāyikena rogena ekampi vassaṃ ārogyaṃ paṭijānamānā, dvepi vassāni ārogyaṃ paṭijānamānā, tīṇipi vassāni ārogyaṃ paṭijānamānā, cattāripi vassāni ārogyaṃ paṭijānamānā, pañcapi vassāni ārogyaṃ paṭijānamānā, dasapi vassāni ārogyaṃ paṭijānamānā, vīsatipi vassāni ārogyaṃ paṭijānamānā, tiṃsampi vassāni ārogyaṃ paṭijānamānā, cattārīsampi vassāni ārogyaṃ paṭijānamānā, paññāsampi vassāni ārogyaṃ paṭijānamānā, vassasatampi, bhiyyopi ārogyaṃ paṭijānamānā.
Some sentient beings are seen who can claim to be free of physical illness for a year, or two, or three years … even up to a hundred years or more.
Te, bhikkhave, sattā sudullabhā lokasmiṃ ye cetasikena rogena muhuttampi ārogyaṃ paṭijānanti, aññatra khīṇāsavehi.
But it’s very hard to find any sentient beings in the world who can claim to be free of mental illness even for a moment, apart from those who have ended the defilements.
Cattārome, bhikkhave, pabbajitassa rogā.
There are four kinds of illness for those gone forth.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu mahiccho hoti vighātavā asantuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.
To start with, a monk has many wishes, is frustrated, and is not content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick.
So mahiccho samāno vighātavā asantuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena pāpikaṃ icchaṃ paṇidahati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya.
Because of this, they focus their corrupt wishes on being looked up to, and on getting material possessions, honor, and popularity.
So uṭṭhahati ghaṭati vāyamati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya.
They try hard, strive, and make an effort to get these things.
So saṅkhāya kulāni upasaṅkamati, saṅkhāya nisīdati, saṅkhāya dhammaṃ bhāsati, saṅkhāya uccārapassāvaṃ sandhāreti.
They have an ulterior motive when they visit families. They have an ulterior motive when they sit down, when they speak on Dhamma, and even when they hold it in when they need to go to the toilet.
Ime kho, bhikkhave, cattāro pabbajitassa rogā.
These are the four kinds of illness for those gone forth.
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘na mahicchā bhavissāma vighātavanto asantuṭṭhā itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, na pāpikaṃ icchaṃ paṇidahissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, na uṭṭhahissāma na ghaṭessāma na vāyamissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, khamā bhavissāma sītassa uṇhassa jighacchāya pipāsāya ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ, uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātikā bhavissāmā’ti.
‘We will not have many wishes or be frustrated. We will be content with any kind of robes, alms-food, lodgings, and medicines and supplies for the sick. We won’t focus our corrupt wishes on being looked up to, and on getting material possessions, honor, and popularity. We won’t try hard, strive, and make an effort to get these things. We will endure cold, heat, hunger, and thirst. We will endure the touch of flies, mosquitoes, wind, sun, and reptiles. We will endure rude and unwelcome criticism. We will put up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”

4.158 - AN 4.158 Parihāni: Decline


158. Parihānisutta
158. Decline
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ:
“Reverends, any monk or nun who sees four things inside themselves should conclude:
‘parihāyāmi kusalehi dhammehi’.
‘My skillful Dharmas are declining.
Parihānametaṃ vuttaṃ bhagavatā.
For this is what the Buddha calls decline.’
Katame cattāro?
Which Four?
Rāgavepullattaṃ, dosavepullattaṃ, mohavepullattaṃ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu na kamati.
They have much greed, much hate, and much delusion; and their wisdom eye doesn’t go into the many deep matters.
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ:
Any monk or nun who sees these four things inside themselves should conclude:
‘parihāyāmi kusalehi dhammehi’.
‘My skillful Dharmas are declining.
Parihānametaṃ vuttaṃ bhagavatā.
For this is what the Buddha calls decline.’
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ:
Any monk or nun who sees four things inside themselves should conclude:
‘na parihāyāmi kusalehi dhammehi’.
‘My skillful Dharmas are not declining.
Aparihānametaṃ vuttaṃ bhagavatā.
For this is what the Buddha calls non-decline.’
Katame cattāro?
Which Four?
Rāgatanuttaṃ, dosatanuttaṃ, mohatanuttaṃ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu kamati.
Their greed, hate, and delusion grow less; and their wisdom eye goes into the many deep matters.
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṃ:
Any monk or nun who sees these four things inside themselves should conclude:
‘na parihāyāmi kusalehi dhammehi’.
‘My skillful Dharmas are not declining.
Aparihānametaṃ vuttaṃ bhagavatā”ti.
For this is what the Buddha calls non-decline.’”

4.159 - AN 4.159 Bhikkhunī: Nun


159. Bhikkhunīsutta
159. Nun
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.
At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Atha kho aññatarā bhikkhunī aññataraṃ purisaṃ āmantesi:
And then a certain nun addressed a man:
“ehi tvaṃ, ambho purisa, yenayyo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena ayyassa ānandassa pāde sirasā vanda:
“Please, mister, go to Venerable Ānanda, and in my name bow with your head to his feet. Say to him:
‘itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā.
‘Sir, the nun named so-and-so is sick, suffering, and gravely ill.
Sā ayyassa ānandassa pāde sirasā vandatī’ti. Evañca vadehi:
She bows with her head to your feet.’ And then say:
‘sādhu kira, bhante, ayyo ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṃ upādāyā’”ti.
‘Sir, please go to the nuns’ quarters to visit that nun out of compassion.’”
“Evaṃ, ayye”ti kho so puriso tassā bhikkhuniyā paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṃ ānandaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so puriso āyasmantaṃ ānandaṃ etadavoca:
“Yes, ma’am,” that man replied. He did as the nun asked.
“Itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā.
Sā āyasmato ānandassa pāde sirasā vandati, evañca vadeti:
‘sādhu kira, bhante, āyasmā ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṃ upādāyā’”ti.
Adhivāsesi kho āyasmā ānando tuṇhībhāvena.
Ānanda consented in silence.
Atha kho āyasmā ānando nivāsetvā pattacīvaramādāya yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkami.
Then Ānanda robed up and went to the nuns’ quarters to visit that nun, taking his bowl and robe.
Addasā kho sā bhikkhunī āyasmantaṃ ānandaṃ dūratova āgacchantaṃ.
That nun saw Ānanda coming off in the distance.
Disvā sasīsaṃ pārupitvā mañcake nipajji.
She wrapped herself up from head to foot and laid down on her cot.
Atha kho āyasmā ānando yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando taṃ bhikkhuniṃ etadavoca:
Then Venerable Ānanda went up to her, and sat down on the seat spread out. Then Ānanda said to the nun:
“Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya.
“Sister, this body is produced by food. Relying on food,
Āhāro pahātabbo.
you should give up food.
Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya.
This body is produced by craving. Relying on craving,
Taṇhā pahātabbā.
you should give up craving.
Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya.
This body is produced by conceit. Relying on conceit,
Māno pahātabbo.
you should give up conceit.
Methunasambhūto ayaṃ, bhagini, kāyo.
This body is produced by sex.
Methune ca setughāto vutto bhagavatā.
The Buddha spoke of breaking off everything to do with sex.
‘Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya.
‘This body is produced by food. Relying on food,
Āhāro pahātabbo’ti, iti kho panetaṃ vuttaṃ.
you should give up food.’ This is what I said,
Kiñcetaṃ paṭicca vuttaṃ?
but why did I say it?
Idha, bhagini, bhikkhu paṭisaṅkhā yoniso āhāraṃ āhāreti:
Take a monk who reflects properly on the food that they eat:
‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṃsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṃ paṭihaṅkhāmi, navañca vedanaṃ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti.
‘Not for fun, indulgence, adornment, or decoration, but only to continue and sustain this body, avoid harm, and support spiritual practice. To put an end to old discomfort and not give rise to new discomfort. And so that I’ll keep on living blamelessly and at ease.’
So aparena samayena āhāraṃ nissāya āhāraṃ pajahati.
After some time, relying on food, they give up food.
‘Āhārasambhūto ayaṃ, bhagini, kāyo āhāraṃ nissāya āhāro pahātabbo’t
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
That’s why I said what I said.
‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya.
‘This body is produced by craving. Relying on craving,
Taṇhā pahātabbā’ti, iti kho panetaṃ vuttaṃ.
you should give up craving.’ This is what I said,
Kiñcetaṃ paṭicca vuttaṃ?
but why did I say it?
Idha, bhagini, bhikkhu suṇāti:
Take a monk who hears this:
‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.
‘They say that the monk named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’
Tassa evaṃ hoti:
They think:
‘kudāssu nāma ahampi āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissāmī’ti.
‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life. …’
So aparena samayena taṇhaṃ nissāya taṇhaṃ pajahati.
After some time, relying on craving, they give up craving.
‘Taṇhāsambhūto ayaṃ, bhagini, kāyo taṇhaṃ nissāya taṇhā pahātabbā’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
That's why I said what I said.
‘Mānasambhūto ayaṃ, bhagini, kāyo mānaṃ nissāya.
‘This body is produced by conceit. Relying on conceit,
Māno pahātabbo’ti, iti kho panetaṃ vuttaṃ.
you should give up conceit.’ This is what I said,
Kiñcetaṃ paṭicca vuttaṃ?
but why did I say it?
Idha, bhagini, bhikkhu suṇāti:
Take a monk who hears this:
‘itthannāmo kira bhikkhu āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharatī’ti.
‘They say that the monk named so-and-so has realized the undefiled freedom of heart and freedom by wisdom in this very life. And they live having realized it with their own insight due to the ending of defilements.’
Tassa evaṃ hoti:
They think:
‘so hi nāma āyasmā āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharissati;
‘Well, that venerable can realize the undefiled freedom of heart and freedom by wisdom in this very life. …
kimaṅgaṃ panāhan’ti.
Why can’t I?’
So aparena samayena mānaṃ nissāya mānaṃ pajahati.
After some time, relying on conceit, they give up conceit.
‘Mānasambhūto ayaṃ, bhagini, kāyo, mānaṃ nissāya māno pahātabbo’ti,
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
That’s why I said what I said.
Methunasambhūto ayaṃ, bhagini, kāyo.
‘This body is produced by sex.
Methune ca setughāto vutto bhagavatā”ti.
The Buddha spoke of breaking off everything to do with sex.’”
Atha kho sā bhikkhunī mañcakā vuṭṭhahitvā ekaṃsaṃ uttarāsaṅgaṃ karitvā āyasmato ānandassa pādesu sirasā nipatitvā āyasmantaṃ ānandaṃ etadavoca:
Then that nun rose from her cot, placed her robe over one shoulder, bowed with her head at Ānanda’s feet, and said:
“accayo maṃ, bhante, accagamā, yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yāhaṃ evamakāsiṃ.
“I have made a mistake, sir. It was foolish, stupid, and unskillful of me to act in that way.
Tassā me, bhante, ayyo ānando accayaṃ accayato paṭiggaṇhātu, āyatiṃ saṃvarāyā”ti.
Please, sir, accept my mistake for what it is, so I can restrain myself in future.”
“Taggha taṃ, bhagini, accayo accagamā, yathābālaṃ yathāmūḷhaṃ yathāakusalaṃ, yā tvaṃ evamakāsi.
“Indeed, sister, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way.
Yato ca kho tvaṃ, bhagini, accayaṃ accayato disvā yathādhammaṃ paṭikarosi, taṃ te mayaṃ paṭiggaṇhāma.
But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it.
Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṃ accayato disvā yathādhammaṃ paṭikaroti āyatiṃ saṃvaraṃ āpajjatī”ti.
For it is growth in the training of the noble one to recognize a mistake for what it is, deal with it properly, and commit to restraint in the future.”

4.160 - AN 4.160 Sugatavinaya: The Training of a Holy One


160. Sugatavinayasutta
160. The Training of a Holy One
“Sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ.
“monks, a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
Katamo ca, bhikkhave, sugato?
And who is a Holy One?
Idha, bhikkhave, tathāgato loke uppajjati arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā.
It’s when a Realized One arises in the world, perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those who wish to train, teacher of gods and humans, awakened, blessed.
Ayaṃ, bhikkhave, sugato.
This is a Holy One.
Katamo ca, bhikkhave, sugatavinayo?
And what is the training of a Holy One?
So dhammaṃ deseti ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti.
He teaches Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And he reveals a spiritual practice that’s entirely full and pure.
Ayaṃ, bhikkhave, sugatavinayo.
This is the training of a Holy One.
Evaṃ sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānanti.
This is how a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of compassion for the world, for the benefit, welfare, and happiness of gods and humans.
Cattārome, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṃvattanti.
These four things lead to the decline and disappearance of the true Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhū duggahitaṃ suttantaṃ pariyāpuṇanti dunnikkhittehi padabyañjanehi.
Firstly, the monks memorize discourses that they learned incorrectly, with misplaced words and phrases.
Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti.
When the words and phrases are misplaced, the meaning is misinterpreted.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the first thing that leads to the decline and disappearance of the true Dharma.
Puna caparaṃ, bhikkhave, bhikkhū dubbacā honti dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṃ.
Furthermore, the monks are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the second thing that leads to the decline and disappearance of the true Dharma.
Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṃ suttantaṃ paraṃ vācenti.
Furthermore, the monks who are very learned—knowledgeable in the scriptures, who have memorized The Dharmas, the monastic law, and the outlines—don’t carefully make others recite the discourses.
Tesaṃ accayena chinnamūlako suttanto hoti appaṭisaraṇo.
When they pass away, the discourses are cut off at the root, with no-one to preserve them.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the third thing that leads to the decline and disappearance of the true Dharma.
Puna caparaṃ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
Furthermore, the senior monks are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.
Those who come after them follow their example.
Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They too become indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṃvattati.
This is the fourth thing that leads to the decline and disappearance of the true Dharma.
Ime kho, bhikkhave, cattāro dhammā saddhammassa sammosāya antaradhānāya saṃvattantīti.
These are four things that lead to the decline and disappearance of the true Dharma.
Cattārome, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattanti.
These four things lead to the continuation, persistence, and enduring of the true Dharma.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhū suggahitaṃ suttantaṃ pariyāpuṇanti sunikkhittehi padabyañjanehi.
Firstly, the monks memorize discourses that have been learned correctly, with well placed words and phrases.
Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti.
When the words and phrases are well placed, the meaning is interpreted correctly.
Ayaṃ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the first thing that leads to the continuation, persistence, and enduring of the true Dharma.
Puna caparaṃ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā khamā padakkhiṇaggāhino anusāsaniṃ.
Furthermore, the monks are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully.
Ayaṃ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the second thing that leads to the continuation, persistence, and enduring of the true Dharma.
Puna caparaṃ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṃ suttantaṃ paraṃ vācenti.
Furthermore, the monks who are very learned—knowledgeable in the scriptures, who have memorized The Dharmas, the monastic law, and the outlines—carefully make others recite the discourses.
Tesaṃ accayena nacchinnamūlako suttanto hoti sappaṭisaraṇo.
When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them.
Ayaṃ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the third thing that leads to the continuation, persistence, and enduring of the true Dharma.
Puna caparaṃ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
Furthermore, the senior monks are not indulgent or slack, nor are they backsliders; instead, they take the lead in seclusion, rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized.
Tesaṃ pacchimā janatā diṭṭhānugatiṃ āpajjati.
Those who come after them follow their example.
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They too aren’t indulgent or slack …
Ayaṃ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattati.
This is the fourth thing that leads to the continuation, persistence, and enduring of the true Dharma.
Ime kho, bhikkhave, cattāro dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṃvattantī”ti.
These are four things that lead to the continuation, persistence, and enduring of the true Dharma.”

4..17.. - AN 4 vagga 17 Paṭipadā: Practice


17. Paṭipadāvagga
17. Practice

4.161 - AN 4.161 Saṅkhitta: In Brief


161. Saṅkhittasutta
161. In Brief
“Catasso imā, bhikkhave, paṭipadā.
“monks, there are four ways of practice.
Katamā catasso?
Which Four?
These are the four ways of practice.”
Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā—
imā kho, bhikkhave, catasso paṭipadā”ti.

4.162 - AN 4.162 Vitthāra: In Detail


162. Vitthārasutta
162. In Detail
“Catasso imā, bhikkhave, paṭipadā.
“monks, there are four ways of practice.
Katamā catasso?
Which Four?
Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā?
And what’s the painful practice with slow insight?
Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring.
Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Tassimāni pañcindriyāni mudūni pātubhavanti—
They have these five faculties weakly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.
Because of this, they only slowly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.
This is called the painful practice with slow insight.
Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā?
And what’s the painful practice with swift insight?
Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring.
Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—
And they have these five faculties strongly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.
Because of this, they swiftly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.
This is called the painful practice with swift insight.
Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā?
And what’s pleasant practice with slow insight?
Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring.
Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Tassimāni pañcindriyāni mudūni pātubhavanti—
They have these five faculties weakly:
saddhindriyaṃ … pe … paññindriyaṃ.
faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.
Because of this, they only slowly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.
This is called the pleasant practice with slow insight.
Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā?
And what’s the pleasant practice with swift insight?
Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṃ rāgajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
It’s when someone is not ordinarily full of acute greed, hate, and delusion. They rarely feel the pain and sadness that greed, hate, and delusion bring.
Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṃ dosajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṃ mohajaṃ dukkhaṃ domanassaṃ paṭisaṃvedeti.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—
They have these five faculties strongly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.
Because of this, they swiftly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.
This is called the pleasant practice with swift insight.
Imā kho, bhikkhave, catasso paṭipadā”ti.
These are the four ways of practice.”

4.163 - AN 4.163 Asubha: Ugly


163. Asubhasutta
163. Ugly
“Catasso imā, bhikkhave, paṭipadā.
“monks, there are four ways of practice.
Katamā catasso?
Which Four?
Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā?
And what’s the painful practice with slow insight?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī;
It’s when a monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,
maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.
and has well established the perception of their own death.
So imāni pañca sekhabalāni upanissāya viharati—
They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.
faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni mudūni pātubhavanti—
But they have these five faculties weakly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.
Because of this, they only slowly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.
This is called the painful practice with slow insight.
Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā?
And what’s the painful practice with swift insight?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī;
It’s when a monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,
maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.
and has well established the perception of their own death.
So imāni pañca sekhabalāni upanissāya viharati—
They rely on these five powers of a trainee:
saddhābalaṃ … pe … paññābalaṃ.
faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—
And they have these five faculties strongly:
saddhindriyaṃ … pe … paññindriyaṃ.
faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.
Because of this, they swiftly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.
This is called the painful practice with swift insight.
Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā?
And what’s the pleasant practice with slow insight?
Idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati;
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
vitakkavicārānaṃ vūpasamā ajjhattaṃ sampasādanaṃ cetaso ekodibhāvaṃ avitakkaṃ avicāraṃ samādhijaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati;
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna, which has the rapture and pleasure born of undistractible-lucidity, with internal clarity and confidence, and unified mind, without directing-thought and evaluation.
pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṃvedeti yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharati;
And with the fading away of rapture, they enter and remain in the third jhāna, where they meditate with equanimity, rememberful and aware, personally experiencing pleasure with the flesh and blood physical body of which the noble ones declare, ‘Equanimous and rememberful, one meditates in pleasure.’
sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṃ atthaṅgamā adukkhamasukhaṃ upekkhāsatipārisuddhiṃ catutthaṃ jhānaṃ upasampajja viharati.
Giving up pleasure and pain, and ending former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimity and rememberfulness.
So imāni pañca sekhabalāni upanissāya viharati—
They rely on these five powers of a trainee:
saddhābalaṃ … pe … paññābalaṃ.
faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni mudūni pātubhavanti—
But they have these five faculties weakly:
saddhindriyaṃ … pe … paññindriyaṃ.
faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā dandhaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.
Because of this, they only slowly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.
This is called the pleasant practice with slow insight.
Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā?
And what’s the pleasant practice with swift insight?
Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja viharati … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.
It’s when a monk … enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna …
So imāni pañca sekhabalāni upanissāya viharati—
They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.
faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—
And they have these five faculties strongly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā khippaṃ ānantariyaṃ pāpuṇāti āsavānaṃ khayāya.
Because of this, they swiftly attain the conditions for ending the defilements in the present life.
Ayaṃ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.
This is called the pleasant practice with swift insight.
Imā kho, bhikkhave, catasso paṭipadā”ti.
These are the four ways of practice.”

4.164 - AN 4.164 Paṭhamakhama: Patient (1st)


164. Paṭhamakhamasutta
164. Patient (1st)
“Catasso imā, bhikkhave, paṭipadā.
“monks, there are four ways of practice.
Katamā catasso?
Which Four?
Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.
Impatient practice, patient practice, taming practice, and calming practice.
Katamā ca, bhikkhave, akkhamā paṭipadā?
And what’s the impatient practice?
Idha, bhikkhave, ekacco akkosantaṃ paccakkosati, rosantaṃ paṭirosati, bhaṇḍantaṃ paṭibhaṇḍati.
It’s when someone abuses, annoys, or argues with you, and you abuse, annoy, or argue right back at them.
Ayaṃ vuccati, bhikkhave, akkhamā paṭipadā.
This is called the impatient practice.
Katamā ca, bhikkhave, khamā paṭipadā?
And what’s the patient practice?
Idha, bhikkhave, ekacco akkosantaṃ na paccakkosati, rosantaṃ na paṭirosati, bhaṇḍantaṃ na paṭibhaṇḍati.
It’s when someone abuses, annoys, or argues with you, and you don’t abuse, annoy, or argue back at them.
Ayaṃ vuccati, bhikkhave, khamā paṭipadā.
This is called the patient practice.
Katamā ca, bhikkhave, damā paṭipadā?
And what’s the taming practice?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī;
When a monk sees a sight with their eyes, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati cakkhundriyaṃ; cakkhundriye saṃvaraṃ āpajjati.
If the faculty of sight were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving restraint over it.
Sotena saddaṃ sutvā …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;
When they know a thought with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.
Ayaṃ vuccati, bhikkhave, damā paṭipadā.
This is called the taming practice.
Katamā ca, bhikkhave, samā paṭipadā?
And what’s the calming practice?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti; uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti.
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterate them.
Ayaṃ vuccati, bhikkhave, samā paṭipadā.
This is called the calming practice.
Imā kho, bhikkhave, catasso paṭipadā”ti.
These are the four ways of practice.”

4.165 - AN 4.165 Dutiyakhama: Patience (2nd)


165. Dutiyakhamasutta
165. Patience (2nd)
“Catasso imā, bhikkhave, paṭipadā.
“monks, there are four ways of practice.
Katamā catasso?
Which Four?
Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.
Impatient practice, patient practice, taming practice, and calming practice.
Katamā ca, bhikkhave, akkhamā paṭipadā?
And what’s the impatient practice?
Idha, bhikkhave, ekacco akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ anadhivāsakajātiko hoti.
It’s when a monk cannot endure cold, heat, hunger, and thirst. They cannot endure the touch of flies, mosquitoes, wind, sun, and reptiles. They cannot endure rude and unwelcome criticism. And they cannot put up with physical pain—intense, severe, acute, unpleasant, disagreeable, and life-threatening.
Ayaṃ vuccati, bhikkhave, akkhamā paṭipadā.
This is called the impatient practice.
Katamā ca, bhikkhave, khamā paṭipadā?
And what’s the patient practice?
Idha, bhikkhave, ekacco khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṃsamakasavātātapasarīsapasamphassānaṃ duruttānaṃ durāgatānaṃ vacanapathānaṃ uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tibbānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti.
It’s when a monk endures cold, heat, hunger, and thirst. They endure the touch of flies, mosquitoes, wind, sun, and reptiles. They endure rude and unwelcome criticism. And they put up with physical pain—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.
Ayaṃ vuccati, bhikkhave, khamā paṭipadā.
This is called the patient practice.
Katamā ca, bhikkhave, damā paṭipadā?
And what’s the taming practice?
Idha, bhikkhave, bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti … pe …
When a monk sees a sight with their eyes, they don’t get caught up in the features and details. …
sotena saddaṃ sutvā …
When they hear a sound with their ears …
ghānena gandhaṃ ghāyitvā …
When they smell an odor with their nose …
jivhāya rasaṃ sāyitvā …
When they taste a flavor with their tongue …
kāyena phoṭṭhabbaṃ phusitvā …
When they feel a touch with their body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī;
When they know a thought with their mind, they don’t get caught up in the features and details.
yatvādhikaraṇamenaṃ manindriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ, tassa saṃvarāya paṭipajjati; rakkhati manindriyaṃ; manindriye saṃvaraṃ āpajjati.
If the faculty of mind were left unrestrained, bad unskillful Dharmas of desire and aversion would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving restraint over it.
Ayaṃ vuccati, bhikkhave, damā paṭipadā.
This is called the taming practice.
Katamā ca, bhikkhave, samā paṭipadā?
And what’s the calming practice?
Idha, bhikkhave, bhikkhu uppannaṃ kāmavitakkaṃ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti, uppannaṃ byāpādavitakkaṃ … pe … uppannaṃ vihiṃsāvitakkaṃ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṃ gameti.
It’s when a monk doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful Dharmas that have arisen, but give them up, get rid of them, calm them, eliminate them, and obliterate them.
Ayaṃ vuccati, bhikkhave, samā paṭipadā.
This is called the calming practice.
Imā kho, bhikkhave, catasso paṭipadā”ti.
These are the four ways of practice.”

4.166 - AN 4.166 Ubhaya: Both


166. Ubhayasutta
166. Both
“Catasso imā, bhikkhave, paṭipadā.
“monks, there are four ways of practice.
Katamā catasso?
Which Four?
Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Tatra, bhikkhave, yāyaṃ paṭipadā dukkhā dandhābhiññā, ayaṃ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati. Yampāyaṃ paṭipadā dukkhā, imināpāyaṃ hīnā akkhāyati; yampāyaṃ paṭipadā dandhā, imināpāyaṃ hīnā akkhāyati.
Of these, the painful practice with slow insight is said to be inferior in both ways: because it’s painful and because it’s slow.
Ayaṃ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati.
This practice is said to be inferior in both ways.
Tatra, bhikkhave, yāyaṃ paṭipadā dukkhā khippābhiññā, ayaṃ, bhikkhave, paṭipadā dukkhattā hīnā akkhāyati.
The painful practice with swift insight is said to be inferior because it’s painful.
Tatra, bhikkhave, yāyaṃ paṭipadā sukhā dandhābhiññā, ayaṃ, bhikkhave, paṭipadā dandhattā hīnā akkhāyati.
The pleasant practice with slow insight is said to be inferior because it’s slow.
Tatra, bhikkhave, yāyaṃ paṭipadā sukhā khippābhiññā, ayaṃ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati. Yampāyaṃ paṭipadā sukhā, imināpāyaṃ paṇītā akkhāyati; yampāyaṃ paṭipadā khippā, imināpāyaṃ paṇītā akkhāyati.
The pleasant practice with swift insight is said to be superior in both ways: because it’s pleasant, and because it’s swift.
Ayaṃ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati.
This practice is said to be superior in both ways.
Imā kho, bhikkhave, catasso paṭipadā”ti.
These are the four ways of practice.”

4.167 - AN 4.167 Mahāmoggallāna: Moggallāna’s Practice


167. Mahāmoggallānasutta
167. Moggallāna’s Practice
Atha kho āyasmā sāriputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṃ sammodi.
Then Venerable Sāriputta went up to Venerable Mahāmoggallāna, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ mahāmoggallānaṃ etadavoca:
When the greetings and polite conversation were over, Sāriputta sat down to one side and said to Mahāmoggallāna:
“Catasso imā, āvuso moggallāna, paṭipadā.
“Reverend Moggallāna, there are four ways of practice.
Katamā catasso?
Which Four?
These are the four ways of practice.
Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”
Imā kho, āvuso, catasso paṭipadā.
Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ katamaṃ te paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti?
“Catasso imā, āvuso sāriputta, paṭipadā.
“Reverend Sāriputta …
Katamā catasso?
Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Imā kho, āvuso, catasso paṭipadā.
Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ yāyaṃ paṭipadā dukkhā khippābhiññā, imaṃ me paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti.
I relied on the painful practice with swift insight to free my mind from defilements by not grasping.”

4.168 - AN 4.168 Sāriputta: Sāriputta’s Practice


168. Sāriputtasutta
168. Sāriputta’s Practice
Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then Venerable Mahāmoggallāna went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahāmoggallāno āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, Mahāmoggallāna sat down to one side, and said to Sāriputta:
“Catasso imā, āvuso sāriputta, paṭipadā.
“Reverend Sāriputta, there are four ways of practice.
Katamā catasso?
Which Four?
These are the four ways of practice.
Painful practice with slow insight, painful practice with swift insight, pleasant practice with slow insight, and pleasant practice with swift insight. Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”
Imā kho, āvuso, catasso paṭipadā.
Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ katamaṃ te paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti?
“Catasso imā, āvuso moggallāna, paṭipadā.
“Reverend Moggallāna …
Katamā catasso?
Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā.
Imā kho, āvuso, catasso paṭipadā.
Imāsaṃ, āvuso, catunnaṃ paṭipadānaṃ yāyaṃ paṭipadā sukhā khippābhiññā, imaṃ me paṭipadaṃ āgamma anupādāya āsavehi cittaṃ vimuttan”ti.
I relied on the pleasant practice with swift insight to free my mind from defilements by not grasping.”
(end of sutta⏹️)



4.169 - AN 4.169 Sa-saṅkhāra: Extra Effort


        AN 4.0169.4 – (four types of people with 4 ways of getting fully nirvana'd)
        AN 4.0169.4.1 - (in the present life by making extra effort = austere practices + strong 5ind)
        AN 4.0169.4.2 – (when the body breaks up by making extra effort = austere practices and weak 5ind)
        AN 4.0169.4.3 - (in the present life without extra effort: 4 jhānas and strong 5ind)
        AN 4.0169.4.4 - (when the body breaks up without extra effort: 4 jhānas and weak 5ind)



“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?

4.169.4 – (four types of people with 4 ways of getting fully nirvana'd)


Idha, bhikkhave, ekacco puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.
One person becomes fully nirvana'd in the present life by making extra effort.
Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.
One person becomes fully nirvana'd when the body breaks up by making extra effort.
Idha pana, bhikkhave, ekacco puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.
One person becomes fully nirvana'd in the present life without making extra effort.
Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.
One person becomes fully nirvana'd when the body breaks up without making extra effort.

4.169.4.1 - (in the present life by making extra effort = austere practices + strong 5ind)

(extra effort means austere practices like asubha, food repulsiveness, etc. Accomplishing in present life instead of after death means 5ind🖐️ were strong)


Kathañca, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti?
And how does a person become fully nirvana'd in the present life by making extra effort?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī.
It’s when a monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,
Maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.
and has well established the perception of their own death.
So imāni pañca sekhabalāni upanissāya viharati—
They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.
faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—
And they have these five faculties strongly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.
Because of the strength of the five faculties, they become fully nirvana'd in the present life by making extra effort.
Evaṃ kho, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.
That’s how a person becomes fully nirvana'd in the present life by making extra effort.

4.169.4.2 – (when the body breaks up by making extra effort = austere practices and weak 5ind)


Kathañca, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti?
How does a person become fully nirvana'd when the body breaks up by making extra effort?
Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī.
It’s when a monk meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions,
Maraṇasaññā kho panassa ajjhattaṃ sūpaṭṭhitā hoti.
and has well established the perception of their own death.
So imāni pañca sekhabalāni upanissāya viharati—
They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.
faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni mudūni pātubhavanti—
But they have these five faculties weakly:
saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ.
faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā kāyassa bhedā sasaṅkhāraparinibbāyī hoti.
Because of the weakness of the five faculties, they become fully nirvana'd when the body breaks up by making extra effort.
Evaṃ kho, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.
That’s how a person becomes fully nirvana'd when the body breaks up by making extra effort.

4.169.4.3 - (in the present life without extra effort: 4 jhānas and strong 5ind)


Kathañca, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti?
And how does a person become fully nirvana'd in the present life without making extra effort?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.
It’s when a monk … enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna …
So imāni pañca sekhabalāni upanissāya viharati—
They rely on these five powers of a trainee:
saddhābalaṃ … pe … paññābalaṃ.
faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni adhimattāni pātubhavanti—
And they have these five faculties strongly:
saddhindriyaṃ … pe … paññindriyaṃ.
faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ adhimattattā diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.
Because of the strength of the five faculties, they become fully nirvana'd in the present life without making extra effort.
Evaṃ kho, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.
That’s how a person becomes fully nirvana'd in the present life without making extra effort.

4.169.4.4 - (when the body breaks up without extra effort: 4 jhānas and weak 5ind)


Kathañca, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti?
And how does a person become fully nirvana'd when the body breaks up without making extra effort?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.
It’s when a monk … enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna …
So imāni pañca sekhabalāni upanissāya viharati—
They rely on these five powers of a trainee:
saddhābalaṃ, hiribalaṃ, ottappabalaṃ, vīriyabalaṃ, paññābalaṃ.
faith, conscience, prudence, energy, and wisdom.
Tassimāni pañcindriyāni … pe … paññindriyaṃ.
But they have these five faculties weakly: faith, energy, rememberfulness, undistractible-lucidity, and wisdom.
So imesaṃ pañcannaṃ indriyānaṃ muduttā kāyassa bhedā asaṅkhāraparinibbāyī hoti.
Because of the weakness of the five faculties, they become fully nirvana'd when the body breaks up without making extra effort.
Evaṃ kho, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.
That’s how a person becomes fully nirvana'd when the body breaks up without making extra effort.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”
(end of sutta⏹️)


4.170 - AN 4.170 Yuganaddha: In Conjunction


170. Yuganaddhasutta
170. In Conjunction
Evaṃ me sutaṃ—​
So I have heard.
ekaṃ samayaṃ āyasmā ānando kosambiyaṃ viharati ghositārāme.
At one time Venerable Ānanda was staying near Kosambi, in Ghosita’s Monastery.
Tatra kho āyasmā ānando bhikkhū āmantesi:
There Ānanda addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā ānando etadavoca:
Ānanda said this:
“Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ byākaroti, sabbo so catūhi maggehi, etesaṃ vā aññatarena.
“Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths.
Katamehi catūhi?
Which Four?
Idha, āvuso, bhikkhu samathapubbaṅgamaṃ vipassanaṃ bhāveti.
Take a monk who develops serenity before discernment.
Tassa samathapubbaṅgamaṃ vipassanaṃ bhāvayato maggo sañjāyati.
As they do so, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.
They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.
By doing so, they give up the fetters and eliminate the underlying tendencies.
Puna caparaṃ, āvuso, bhikkhu vipassanāpubbaṅgamaṃ samathaṃ bhāveti.
Another monk develops discernment before serenity.
Tassa vipassanāpubbaṅgamaṃ samathaṃ bhāvayato maggo sañjāyati.
As they do so, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.
They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.
By doing so, they give up the fetters and eliminate the underlying tendencies.
Puna caparaṃ, āvuso, bhikkhu samathavipassanaṃ yuganaddhaṃ bhāveti.
Another monk develops serenity and discernment in conjunction.
Tassa samathavipassanaṃ yuganaddhaṃ bhāvayato maggo sañjāyati.
As they do so, the path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.
They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.
By doing so, they give up the fetters and eliminate the underlying tendencies.
Puna caparaṃ, āvuso, bhikkhuno dhammuddhaccaviggahitaṃ mānasaṃ hoti.
Another monk’s mind is seized by restlessness to realize The Dharma.
Hoti so, āvuso, samayo yaṃ taṃ cittaṃ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati.
But there comes a time when their mind is stilled internally; it settles, unifies, and becomes undistractify-&-lucidifyd in samādhi.
Tassa maggo sañjāyati.
The path is born in them.
So taṃ maggaṃ āsevati bhāveti bahulīkaroti.
They cultivate, develop, and make much of it.
Tassa taṃ maggaṃ āsevato bhāvayato bahulīkaroto saṃyojanāni pahīyanti, anusayā byantīhonti.
By doing so, they give up the fetters and eliminate the underlying tendencies.
Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṃ byākaroti, sabbo so imehi catūhi maggehi, etesaṃ vā aññatarenā”ti.
All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.”

4..18.. - AN 4 vagga 18 Sañcetaniya: Intention


18. Sañcetaniyavagga
18. Intention
Aṅguttara Nikāya 4
Numbered Discourses 4

4.171 - AN 4.171 Cetanā: Intention


171. Cetanāsutta
171. Intention
“Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
“monks, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself.
Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ.
As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself.
Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṃ sukhadukkhaṃ avijjāpaccayāva.
As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But these only apply when conditioned by ignorance.
Sāmaṃ vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
By oneself one instigates the co-doing that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself.
Pare vāssa taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharonti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
Or else others instigate the co-doing …
Sampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
One consciously instigates the co-doing …
Asampajāno vā taṃ, bhikkhave, kāyasaṅkhāraṃ abhisaṅkharoti, yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ.
Or else one unconsciously instigates the co-doing …
Imesu, bhikkhave, dhammesu avijjā anupatitā,
Ignorance is included in all these things.
avijjāya tveva asesavirāganirodhā so kāyo na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, sā vācā na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ, so mano na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhaṃ,
But when ignorance fades away and ceases with nothing left over, there is no body and no voice and no mind, conditioned by which that pleasure and pain arise in oneself.
khettaṃ taṃ na hoti … pe … vatthu taṃ na hoti … pe … āyatanaṃ taṃ na hoti … pe … adhikaraṇaṃ taṃ na hoti yaṃpaccayāssa taṃ uppajjati ajjhattaṃ sukhadukkhanti.
There is no field, no ground, no scope, and no basis, conditioned by which that pleasure and pain arise in oneself.
Cattārome, bhikkhave, attabhāvapaṭilābhā.
monks, there are four kinds of reincarnation.
Katame cattāro?
Which Four?
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā.
There is a reincarnation where one’s own intention is effective, not that of others.
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā.
There is a reincarnation where the intention of others is effective, not one’s own.
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca.
There is a reincarnation where both one’s own and others’ intentions are effective.
Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṃ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā.
There is a reincarnation where neither one’s own nor others’ intentions are effective.
Ime kho, bhikkhave, cattāro attabhāvapaṭilābhā”ti.
These are the four kinds of reincarnation.”
Evaṃ vutte, āyasmā sāriputto bhagavantaṃ etadavoca:
When he said this, Venerable Sāriputta said to the Buddha:
“imassa kho ahaṃ, bhante, bhagavatā saṅkhittena bhāsitassa evaṃ vitthārena atthaṃ ājānāmi:
“Sir, this is how I understand the detailed meaning of the Buddha’s brief statement.
‘tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā, attasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.
Take the case of the reincarnation where one’s own intention is effective, not that of others. Those sentient beings pass away from that realm due to their own intention.
Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā, parasañcetanāhetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.
Take the case of the reincarnation where the intention of others is effective, not one’s own. Those sentient beings pass away from that realm due to the intention of others.
Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca, attasañcetanā ca parasañcetanā ca hetu tesaṃ sattānaṃ tamhā kāyā cuti hoti.
Take the case of the reincarnation where both one’s own and others’ intentions are effective. Those sentient beings pass away from that realm due to both their own and others’ intentions.
Tatra, bhante, yāyaṃ attabhāvapaṭilābho yasmiṃ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā, katame tena devā daṭṭhabbā’”ti?
But sir, in the case of the reincarnation where neither one’s own nor others’ intentions are effective, what kind of gods does this refer to?”
“Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā”ti.
“Sāriputta, it refers to the gods reborn in the dimension of neither perception nor non-perception.”
“Ko nu kho, bhante, hetu ko paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ?
“What is the cause, sir, what is the reason why some sentient beings pass away from that realm as returners who come back to this state of existence,
Ko pana, bhante, hetu ko paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti?
while others are non-returners who don’t come back?”
“Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati.
“Sāriputta, take a person who hasn’t given up the lower fetters. In the present life they enter and abide in the dimension of neither perception nor non-perception.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati;
They enjoy it and like it and find it satisfying.
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception.
So tato cuto āgāmī hoti āgantā itthattaṃ.
When they pass away from there, they’re a returner, who comes back to this state of existence.
Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṃyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṃ upasampajja viharati.
Sāriputta, take a person who has given up the lower fetters. In the present life they enter and abide in the dimension of neither perception nor non-perception.
So tadassādeti, taṃ nikāmeti, tena ca vittiṃ āpajjati;
They enjoy it and like it and find it satisfying.
tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno nevasaññānāsaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.
If they abide in that, are committed to it, and meditate on it often without losing it, when they die they’re reborn in the company of the gods of the dimension of neither perception nor non-perception.
So tato cuto anāgāmī hoti anāgantā itthattaṃ.
When they pass away from there, they’re a non-returner, not coming back to this state of existence.
Ayaṃ kho, sāriputta, hetu ayaṃ paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṃ.
This is the cause, this is the reason why some sentient beings pass away from that realm as returners who come back to this state of existence,
Ayaṃ pana, sāriputta, hetu ayaṃ paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti.
while others are non-returners who don’t come back.”

4.172 - AN 4.172 Vibhatti: Sāriputta’s Attainment of Textual Analysis


172. Vibhattisutta
172. Sāriputta’s Attainment of Textual Analysis
Tatra kho āyasmā sāriputto bhikkhū āmantesi:
There Sāriputta addressed the monks:
“āvuso bhikkhave”ti.
“Reverends, monks!”
“Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṃ.
“Reverend,” they replied.
Āyasmā sāriputto etadavoca:
Sāriputta said this:
“Addhamāsūpasampannena me, āvuso, atthapaṭisambhidā sacchikatā odhiso byañjanaso.
“Reverends, I realized the textual analysis of the meaning—piece by piece and expression by expression—a fortnight after I ordained.
Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.
In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it.
Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena.
Whoever has any doubt or uncertainty, let them ask me,
Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.
I will answer. Our teacher is present, he who is so very skilled in our Dharmas.
Addhamāsūpasampannena me, āvuso, dhammapaṭisambhidā sacchikatā odhiso byañjanaso.
I realized the textual analysis of the text—piece by piece and expression by expression—a fortnight after I ordained. …
Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.
Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena.
Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.
Addhamāsūpasampannena me, āvuso, niruttipaṭisambhidā sacchikatā odhiso byañjanaso.
I realized the textual analysis of terminology—piece by piece and expression by expression—a fortnight after I ordained. …
Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.
Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena.
Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo.
Addhamāsūpasampannena me, āvuso, paṭibhānapaṭisambhidā sacchikatā odhiso byañjanaso.
I realized the textual analysis of eloquence—piece by piece and expression by expression—a fortnight after I ordained.
Tamahaṃ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi.
In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it.
Yassa kho panassa kaṅkhā vā vimati vā, so maṃ pañhena.
If anyone has any doubt or uncertainty, let them ask me,
Ahaṃ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṃ sukusalo”ti.
I will answer. Our teacher is present, he who is so very skilled in our Dharmas.”

4.173 - AN 4.173 Mahākoṭṭhika: With Mahākoṭṭhita


173. Mahākoṭṭhikasutta
173. With Mahākoṭṭhita
Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, Mahākoṭṭhita sat down to one side, and said to Sāriputta:
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī”ti?
“Reverend, when the six fields of contact have faded away and ceased with nothing left over, does something else exist?”
“Mā hevaṃ, āvuso”.
“Don’t put it like that, reverend.”
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī”ti?
“Does nothing else exist?”
“Mā hevaṃ, āvuso”.
“Don’t put it like that, reverend.”
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī”ti?
“Do both something else and nothing else exist?”
“Mā hevaṃ, āvuso”.
“Don’t put it like that, reverend.”
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī”ti?
“Do neither something else nor nothing else exist?”
“Mā hevaṃ, āvuso”.
“Don’t put it like that, reverend.”
“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno ‘mā hevaṃ, āvuso’ti vadesi.
“Reverend, when asked whether—when the six fields of contact have faded away and ceased with nothing left over—something else exists, you say ‘don’t put it like that’.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno:
When asked whether nothing else exists,
‘mā hevaṃ, āvuso’ti vadesi.
you say ‘don’t put it like that’.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno:
When asked whether both something else and nothing else exist,
‘mā hevaṃ, āvuso’ti vadesi.
you say ‘don’t put it like that’.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno:
When asked whether neither something else nor nothing else exist,
‘mā hevaṃ, āvuso’ti vadesi.
you say ‘don’t put it like that’.
Yathā kathaṃ pana, āvuso, imassa bhāsitassa attho daṭṭhabbo”ti?
How then should we see the meaning of this statement?”
“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.
“If you say that, ‘When the six fields of contact have faded away and ceased with nothing left over, something else exists’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.
If you say that ‘nothing else exists’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.
If you say that ‘both something else and nothing else exist’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.
If you say that ‘neither something else nor nothing else exists’, you’re proliferating the unproliferated.
Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati;
The scope of the six fields of contact extends as far as the scope of proliferation.
yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati.
The scope of proliferation extends as far as the scope of the six fields of contact.
Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti.
When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled.”

4.174 - AN 4.174 Ānanda: With Ānanda


174. Ānandasutta
174. With Ānanda
Atha kho āyasmā ānando yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṃ sammodi.
Then Venerable Ānanda went up to Venerable Mahākoṭṭhita, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ mahākoṭṭhikaṃ etadavoca:
When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Mahākoṭṭhita:
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī”ti?
“Reverend, when these six fields of contact have faded away and ceased with nothing left over, does anything else exist?”
“Mā hevaṃ, āvuso”.
“Don’t put it like that, reverend.”
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī”ti?
“Does nothing else exist?”
“Mā hevaṃ, āvuso”.
“Don’t put it like that, reverend.”
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī”ti?
“Do both something else and nothing else exist?”
“Mā hevaṃ, āvuso”.
“Don’t put it like that, reverend.”
“Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī”ti?
“Do neither something else nor nothing else exist?”
“Mā hevaṃ, āvuso”.
“Don’t put it like that, reverend.”
“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti puṭṭho samāno:
“Reverend, when asked these questions,
‘mā hevaṃ, āvuso’ti vadesi.
you say ‘don’t put it like that’.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti puṭṭho samāno:
‘mā hevaṃ, āvuso’ti vadesi.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti puṭṭho samāno:
‘mā hevaṃ, āvuso’ti vadesi.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti puṭṭho samāno:
‘mā hevaṃ, āvuso’ti vadesi.
Yathā kathaṃ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?
… How then should we see the meaning of this statement?”
“‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.
“If you say that ‘when the six fields of contact have faded away and ceased with nothing left over, something else exists’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.
If you say that ‘nothing else exists’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā atthi ca natthi ca aññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.
If you say that ‘both something else and nothing else exist’, you’re proliferating the unproliferated.
‘Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā nevatthi no natthaññaṃ kiñcī’ti, iti vadaṃ appapañcaṃ papañceti.
If you say that ‘neither something else nor nothing else exist’, you’re proliferating the unproliferated.
Yāvatā, āvuso, channaṃ phassāyatanānaṃ gati tāvatā papañcassa gati.
The scope of the six fields of contact extends as far as the scope of proliferation.
Yāvatā papañcassa gati tāvatā channaṃ phassāyatanānaṃ gati.
The scope of proliferation extends as far as the scope of the six fields of contact.
Channaṃ, āvuso, phassāyatanānaṃ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti.
When the six fields of contact fade away and cease with nothing left over, proliferation stops and is stilled.”

4.175 - AN 4.175 Upavāṇa: With Upavāṇa


175. Upavāṇasutta
175. With Upavāṇa
Atha kho āyasmā upavāṇo yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then Venerable Upavāṇa went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā upavāṇo āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, Upavāṇa sat down to one side, and said to Sāriputta:
“Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī”ti?
“Reverend Sāriputta, do you become a terminator because of knowledge?”
“No hidaṃ, āvuso”.
“That’s not it, reverend.”
“Kiṃ panāvuso sāriputta, caraṇenantakaro hotī”ti?
“Do you become a terminator because of conduct?”
“No hidaṃ, āvuso”.
“That’s not it, reverend.”
“Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī”ti?
“Do you become a terminator because of both knowledge and conduct?”
“No hidaṃ, āvuso”.
“That’s not it, reverend.”
“Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī”ti?
“Do you become a terminator for some reason other than knowledge and conduct?”
“No hidaṃ, āvuso”.
“That’s not it, reverend.”
“‘Kiṃ nu kho, āvuso sāriputta, vijjāyantakaro hotī’ti, iti puṭṭho samāno:
“Reverend Sāriputta, when asked whether you become a terminator because of knowledge or conduct or knowledge and conduct, or for some other reason,
‘no hidaṃ, āvuso’ti vadesi.
you say ‘that’s not it’.
‘Kiṃ panāvuso sāriputta, caraṇenantakaro hotī’ti, iti puṭṭho samāno:
‘no hidaṃ, āvuso’ti vadesi.
‘Kiṃ panāvuso sāriputta, vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno:
‘no hidaṃ, āvuso’ti vadesi.
‘Kiṃ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno:
‘no hidaṃ, āvuso’ti vadesi.
Yathā kathaṃ panāvuso, antakaro hotī”ti?
How then do you become a terminator?”
“Vijjāya ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.
“Reverend, if you became a terminator because of knowledge, then even someone who still has grasping could be a terminator.
Caraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.
If you became a terminator because of conduct, then even someone who still has grasping could be a terminator.
Vijjācaraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa.
If you became a terminator because of both knowledge and conduct, then even someone who still has grasping could be a terminator.
Aññatra vijjācaraṇena ce, āvuso, antakaro abhavissa, puthujjano antakaro abhavissa.
If you became a terminator for some reason other than knowledge and conduct, then even an ordinary person could be a terminator.
Puthujjano hi, āvuso, aññatra vijjācaraṇena.
For an ordinary person lacks knowledge and conduct.
Caraṇavipanno kho, āvuso, yathābhūtaṃ na jānāti na passati.
Reverend, someone lacking good conduct does not know and see things as they are.
Caraṇasampanno yathābhūtaṃ jānāti passati.
Someone accomplished in good conduct knows and sees things as they are.
Yathābhūtaṃ jānaṃ passaṃ antakaro hotī”ti.
Knowing and seeing things as they are, one is a terminator.”

4.176 - AN 4.176 Āyācana: Aspiration


176. Āyācanasutta
176. Aspiration
“Saddho, bhikkhave, bhikkhu evaṃ sammā āyācamāno āyāceyya:
“monks, a faithful monk would rightly aspire:
‘tādiso homi yādisā sāriputtamoggallānā’ti.
‘May I be like Sāriputta and Moggallāna!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ bhikkhūnaṃ, yadidaṃ sāriputtamoggallānā.
These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.
Saddhā, bhikkhave, bhikkhunī evaṃ sammā āyācamānā āyāceyya:
A faithful nun would rightly aspire:
‘tādisā homi yādisā khemā ca bhikkhunī uppalavaṇṇā cā’ti.
‘May I be like the nuns Khemā and Uppalavaṇṇā!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ bhikkhunīnaṃ, yadidaṃ khemā ca bhikkhunī uppalavaṇṇā ca.
These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.
Saddho, bhikkhave, upāsako evaṃ sammā āyācamāno āyāceyya:
A faithful layman would rightly aspire:
‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti.
‘May I be like the householder Citta and Hatthaka of Aḷavī!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvakānaṃ upāsakānaṃ, yadidaṃ citto ca gahapati hatthako ca āḷavako.
These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Aḷavī.
Saddhā, bhikkhave, upāsikā evaṃ sammā āyācamānā āyāceyya:
A faithful laywoman would rightly aspire:
‘tādisā homi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti.
‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’
Esā, bhikkhave, tulā etaṃ pamāṇaṃ mama sāvikānaṃ upāsikānaṃ, yadidaṃ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā”ti.
These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”

4.177 - AN 4.177 Rāhula: With Rāhula


177. Rāhulasutta
177. With Rāhula
Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinnaṃ kho āyasmantaṃ rāhulaṃ bhagavā etadavoca:
Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Yā ca, rāhula, ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā.
“Rāhula, the interior earth element and the exterior earth element are just the earth element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṃ virājeti.
When you really see with proper understanding, you reject the earth element, detaching the mind from the earth element.
Yā ca, rāhula, ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā.
The interior water element and the exterior water element are just the water element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṃ virājeti.
When you really see with proper understanding, you reject the water element, detaching the mind from the water element.
Yā ca, rāhula, ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā.
The interior fire element and the exterior fire element are just the fire element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṃ virājeti.
When you really see with proper understanding, you reject the fire element, detaching the mind from the fire element.
Yā ca, rāhula, ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu, vāyodhāturevesā.
The interior air element and the exterior air element are just the air element.
‘Taṃ netaṃ mama, nesohamasmi, na meso attā’ti, evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ.
This should be truly seen with proper understanding like this: ‘This is not mine, I am not this, this is not my self.’
Evametaṃ yathābhūtaṃ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṃ virājeti.
When you really see with proper understanding, you reject the air element, detaching the mind from the air element.
Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṃ na attaniyaṃ samanupassati, ayaṃ vuccati, rāhula, bhikkhu acchecchi taṇhaṃ, vivattayi saṃyojanaṃ, sammā mānābhisamayā antamakāsi dukkhassā”ti.
When a monk sees these four elements as neither self nor belonging to self, they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”

4.178 - AN 4.178 Jambālī: Billabong


178. Jambālīsutta
178. Billabong
“Cattārome, bhikkhave, puggalā santo saṃvijjamānā lokasmiṃ.
“monks, these four people are found in the world.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.
Take a monk who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṃ manasi karoti.
They focus on the cessation of identification,
Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.
but their mind isn’t eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho.
You wouldn’t expect that monk to stop identifying.
Seyyathāpi, bhikkhave, puriso lepagatena hatthena sākhaṃ gaṇheyya, tassa so hattho sajjeyyapi gaṇheyyapi bajjheyyapi;
Suppose a person were to grab a branch with a glue-smeared hand. Their hand would stick, hold, and bind to it.
evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.
In the same way, take a monk who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṃ manasi karoti.
They focus on the cessation of identification,
Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.
but their mind isn’t eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho.
You wouldn’t expect that monk to stop identifying.
Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.
Next, take a monk who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṃ manasi karoti.
They focus on the cessation of identification,
Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.
and their mind is eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho.
You’d expect that monk to stop identifying.
Seyyathāpi, bhikkhave, puriso suddhena hatthena sākhaṃ gaṇheyya, tassa so hattho neva sajjeyya na gaṇheyya na bajjheyya;
Suppose a person were to grab a branch with a clean hand. Their hand wouldn’t stick, hold, or bind to it.
evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.
In the same way, take a monk who enters and remains in a peaceful release of the heart.
So sakkāyanirodhaṃ manasi karoti.
They focus on the cessation of identification,
Tassa sakkāyanirodhaṃ manasi karoto sakkāyanirodhe cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.
and their mind is eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho.
You’d expect that monk to stop identifying.
Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.
Next, take a monk who enters and remains in a peaceful release of the heart.
So avijjāppabhedaṃ manasi karoti.
They focus on smashing ignorance,
Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.
but their mind isn’t eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho.
You wouldn’t expect that monk to smash ignorance.
Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā.
Suppose there was a billabong that had been stagnant for many years.
Tassā puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya, devo ca na sammā dhāraṃ anuppaveccheyya.
And someone was to close off the inlets and open up the drains, and the heavens didn’t provide enough rain.
Evañhi tassā, bhikkhave, jambāliyā na āḷippabhedo pāṭikaṅkho.
You wouldn’t expect that billabong to break its banks.
Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.
In the same way, take a monk who enters and remains in a certain peaceful release of the heart.
So avijjāppabhedaṃ manasi karoti.
They focus on smashing ignorance,
Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati.
but their mind isn’t eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho.
You wouldn’t expect that monk to smash ignorance.
Idha pana, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.
Next, take a monk who enters and remains in a peaceful release of the heart.
So avijjāppabhedaṃ manasi karoti.
They focus on smashing ignorance,
Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.
and their mind is eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho.
You’d expect that monk to smash ignorance.
Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā.
Suppose there was a billabong that had been stagnant for many years.
Tassā puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya, devo ca sammā dhāraṃ anuppaveccheyya.
And someone was to open up the inlets and close off the drains, and the heavens provided plenty of rain.
Evañhi tassā, bhikkhave, jambāliyā āḷippabhedo pāṭikaṅkho.
You’d expect that billabong to break its banks.
Evamevaṃ kho, bhikkhave, bhikkhu aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.
In the same way, take a monk who enters and remains in a certain peaceful release of the heart.
So avijjāppabhedaṃ manasi karoti.
They focus on smashing ignorance,
Tassa avijjāppabhedaṃ manasi karoto avijjāppabhede cittaṃ pakkhandati pasīdati santiṭṭhati adhimuccati.
and their mind is eager, confident, settled, and decided about it.
Tassa kho evaṃ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho.
You’d expect that monk to smash ignorance.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”

4.179 - AN 4.179 Nibbāna: nirvana


179. Nibbānasutta
179. nirvana
Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṃ sammodi.
Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho āyasmā ānando āyasmantaṃ sāriputtaṃ etadavoca:
When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:
“ko nu kho, āvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti?
“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings aren’t fully nirvana'd in the present life?”
“Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ nappajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṃ nappajānanti, imā visesabhāgiyā saññāti yathābhūtaṃ nappajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṃ nappajānanti.
“Reverend Ānanda, it’s because some sentient beings don’t really understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration.
Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti.
That’s the cause, that’s the reason why some sentient beings aren’t fully nirvana'd in the present life.”
“Ko panāvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?
“What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are fully nirvana'd in the present life?”
“Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṃ pajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṃ pajānanti, imā visesabhāgiyā saññāti yathābhūtaṃ pajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṃ pajānanti.
“Reverend Ānanda, it’s because some sentient beings truly understand which perceptions make things worse, which keep things steady, which lead to distinction, and which lead to penetration.
Ayaṃ kho, āvuso ānanda, hetu ayaṃ paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.
That’s the cause, that’s the reason why some sentient beings are fully nirvana'd in the present life.”

4.180 - AN 4.180 Mahāpadesa: The Four Great References


180. Mahāpadesasutta
180. The Four Great References
Ekaṃ samayaṃ bhagavā bhoganagare viharati ānandacetiye.
At one time the Buddha was staying near the city of Bhoga, at the Ānanda Tree-shrine.
Tatra kho bhagavā bhikkhū āmantesi:
There the Buddha addressed the monks:
“bhikkhavo”ti.
“monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṃ.
“Venerable sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“cattārome, bhikkhave, mahāpadese desessāmi,
“monks, I will teach you the four great references.
taṃ suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti.
Listen and pay close attention, I will speak.”
“Evaṃ, bhante”ti kho te bhikkhū bhagavato paccassosuṃ.
“Yes, sir,” they replied.
Bhagavā etadavoca:
The Buddha said this:
“Katame, bhikkhave, cattāro mahāpadesā?
“monks, what are the four great references?
Idha, bhikkhave, bhikkhu evaṃ vadeyya:
Take a monk who says:
‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ—
‘Reverend, I have heard and learned this in the presence of the Buddha:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.
this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.
You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ:
If they’re not included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;
‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
imassa ca bhikkhuno duggahitan’ti.
It has been incorrectly memorized by that monk.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.
And so you should reject it.
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another monk who says:
‘sammukhā metaṃ, āvuso, bhagavato sutaṃ sammukhā paṭiggahitaṃ—
‘Reverend, I have heard and learned this in the presence of the Buddha:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.
this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.
You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:
If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;
‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.
imassa ca bhikkhuno suggahitan’ti.
It has been correctly memorized by that monk.’
Idaṃ, bhikkhave, paṭhamaṃ mahāpadesaṃ dhāreyyātha.
You should remember it. This is the first great reference.
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another monk who says:
‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho.
‘In such-and-such monastery lives a Saṅgha with seniors and leaders.
Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—
I’ve heard and learned this in the presence of that Saṅgha:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.
this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.
You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ:
If they’re not included in the discourses or found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;
‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
tassa ca saṅghassa duggahitan’ti.
It has been incorrectly memorized by that Saṅgha.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.
And so you should reject it.
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another monk who says:
‘asukasmiṃ nāma āvāse saṅgho viharati sathero sapāmokkho.
‘In such-and-such monastery lives a Saṅgha with seniors and leaders.
Tassa me saṅghassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—
I’ve heard and learned this in the presence of that Saṅgha:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.
this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.
You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:
If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;
‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.
tassa ca saṅghassa suggahitan’ti.
It has been correctly memorized by that Saṅgha.’
Idaṃ, bhikkhave, dutiyaṃ mahāpadesaṃ dhāreyyātha.
You should remember it. This is the second great reference.
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another monk who says:
‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.
‘In such-and-such monastery there are several senior monks who are very learned, knowledgeable in the scriptures, who remember The Dharmas, the texts on monastic training, and the outlines.
Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ—
I’ve heard and learned this in the presence of those senior monks:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.
this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.
You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses or found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ:
If they’re not included in the discourses or found in the monastic law, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;
‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
tesañca therānaṃ duggahitan’ti.
It has been incorrectly memorized by those senior monks.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.
And so you should reject it.
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another monk who says:
‘asukasmiṃ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā.
‘In such-and-such monastery there are several senior monks who are very learned, knowledgeable in the scriptures, who remember The Dharmas, the texts on monastic training, and the outlines.
Tesaṃ me therānaṃ sammukhā sutaṃ sammukhā paṭiggahitaṃ—
I’ve heard and learned this in the presence of those senior monks:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.
this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.
You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic training.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:
If they are included in the discourses and found in the texts on monastic training, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;
‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.
tesañca therānaṃ suggahitan’ti.
It has been correctly memorized by those senior monks.’
Idaṃ, bhikkhave, tatiyaṃ mahāpadesaṃ dhāreyyātha.
You should remember it. This is the third great reference.
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another monk who says:
‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.
‘In such-and-such monastery there is a single senior monk who is very learned and knowledgeable in the scriptures, who has memorized The Dharmas, the texts on monastic discipline, and the outlines.
Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—
I’ve heard and learned this in the presence of that senior monk:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.
this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.
You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic discipline.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṃ:
If they’re not included in the discourses or found in the texts on monastic discipline, you should draw the conclusion:
‘addhā idaṃ na ceva tassa bhagavato vacanaṃ arahato sammāsambuddhassa;
‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha.
tassa ca therassa duggahitan’ti.
It has been incorrectly memorized by that senior monk.’
Iti hetaṃ, bhikkhave, chaḍḍeyyātha.
And so you should reject it.
Idha pana, bhikkhave, bhikkhu evaṃ vadeyya:
Take another monk who says:
‘asukasmiṃ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo.
‘In such-and-such monastery there is a single senior monk who is very learned and knowledgeable in the scriptures, who has memorized The Dharmas, the texts on monastic discipline, and the outlines.
Tassa me therassa sammukhā sutaṃ sammukhā paṭiggahitaṃ—
I’ve heard and learned this in the presence of that senior monk:
ayaṃ dhammo, ayaṃ vinayo, idaṃ satthusāsanan’ti.
this is The Dharma, this is the training, this is the Teacher’s instruction.’
Tassa, bhikkhave, bhikkhuno bhāsitaṃ neva abhinanditabbaṃ nappaṭikkositabbaṃ.
You should neither approve nor dismiss that monk’s statement.
Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṃ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni.
Instead, you should carefully memorize those words and phrases, then check if they’re included in the discourses and found in the texts on monastic discipline.
Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṃ:
If they are included in the discourses and found in the monastic law, you should draw the conclusion:
‘addhā idaṃ tassa bhagavato vacanaṃ arahato sammāsambuddhassa;
‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha.
tassa ca therassa suggahitan’ti.
It has been correctly memorized by that senior monk.’
Idaṃ, bhikkhave, catutthaṃ mahāpadesaṃ dhāreyyātha.
You should remember it. This is the fourth great reference.
Ime kho, bhikkhave, cattāro mahāpadesā”ti.
These are the four great references.”

4..19.. - AN 4 vagga 19 Brāhmaṇa: Brahmins


19. Brāhmaṇavagga
19. Brahmins

4.181 - AN 4.181 Yodhājīva: A Warrior


181. Yodhājīvasutta
181. A Warrior
“Catūhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.
“monks, a warrior with four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Katamehi catūhi?
Which Four?
Idha, bhikkhave, yodhājīvo ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.
He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects.
Imehi kho, bhikkhave, catūhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṃ gacchati.
A warrior with these four factors is worthy of a king, fit to serve a king, and is considered a factor of kingship.
Evamevaṃ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṃ puññakkhettaṃ lokassa.
In the same way, a monk with four factors is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of veneration with joined palms, and is the supreme field of merit for the world.
Katamehi catūhi?
Which Four?
Idha, bhikkhave, bhikkhu ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.
He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects.
Kathañca, bhikkhave, bhikkhu ṭhānakusalo hoti?
And how is a monk skilled in the basics?
Idha, bhikkhave, bhikkhu sīlavā hoti … pe … samādāya sikkhati sikkhāpadesu.
It’s when a monk is ethical, restrained in the code of conduct, and has appropriate behavior and means of collecting alms. Seeing danger in the slightest flaw, they keep the rules they’ve undertaken.
Evaṃ kho, bhikkhave, bhikkhu ṭhānakusalo hoti.
That’s how a monk is skilled in the basics.
Kathañca, bhikkhave, bhikkhu dūrepātī hoti?
And how is a monk a long-distance shooter?
Idha, bhikkhave, bhikkhu yaṃ kiñci rūpaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ rūpaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
It’s when a monk truly sees any kind of form at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all form—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Yā kāci vedanā …
They truly see any kind of feeling …
yā kāci saññā …
perception …
ye keci saṅkhārā …
co-doings …
yaṃ kiñci viññāṇaṃ atītānāgatapaccuppannaṃ ajjhattaṃ vā bahiddhā vā oḷārikaṃ vā sukhumaṃ vā hīnaṃ vā paṇītaṃ vā yaṃ dūre santike vā, sabbaṃ viññāṇaṃ ‘netaṃ mama, nesohamasmi, na meso attā’ti evametaṃ yathābhūtaṃ sammappaññāya passati.
consciousness at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near, all consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’
Evaṃ kho, bhikkhave, bhikkhu dūrepātī hoti.
That’s how a monk is a long-distance shooter.
Kathañca, bhikkhave, bhikkhu akkhaṇavedhī hoti?
And how is a monk a marksman?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.
That’s how a monk is a marksman.
Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti?
And how does a monk shatter large objects?
Idha, bhikkhave, bhikkhu mahantaṃ avijjākkhandhaṃ padāletā.
It’s when a monk shatters the great mass of ignorance.
Evaṃ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti.
That’s how a monk shatters large objects.
Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti … pe … anuttaraṃ puññakkhettaṃ lokassā”ti.
A monk with these four factors … is the supreme field of merit for the world.”

4.182 - AN 4.182 Pāṭibhoga: Guarantee


182. Pāṭibhogasutta
182. Guarantee
“Catunnaṃ, bhikkhave, dhammānaṃ natthi koci pāṭibhogo—
“There are four things that no-one can guarantee—
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ.
not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.
Katamesaṃ catunnaṃ?
Which Four?
‘Jarādhammaṃ mā jīrī’ti natthi koci pāṭibhogo—
No-one can guarantee that someone liable to grow old will not grow old.
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ;
‘byādhidhammaṃ mā byādhiyī’ti natthi koci pāṭibhogo—
No-one can guarantee that someone liable to sickness will not get sick.
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ;
‘maraṇadhammaṃ mā mīyī’ti natthi koci pāṭibhogo—
No-one can guarantee that someone liable to death will not die.
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ;
‘yāni kho pana tāni pubbe attanā katāni pāpakāni kammāni saṅkilesikāni ponobhavikāni sadarāni dukkhavipākāni āyatiṃ jātijarāmaraṇikāni, tesaṃ vipāko mā nibbattī’ti natthi koci pāṭibhogo—
No-one can guarantee that the bad deeds done in past lives—corrupted, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result.
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṃ.
Imesaṃ kho, bhikkhave, catunnaṃ dhammānaṃ natthi koci pāṭibhogo—
These are the four things that no-one can guarantee—
samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmin”ti.
not an ascetic, a brahmin, a god, a Māra, a Brahmā, or anyone in the world.”

4.183 - AN 4.183 Suta: Vassakāra on What is Heard


183. Sutasutta
183. Vassakāra on What is Heard
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi:
“Master Gotama, this is my doctrine and view:
‘yo koci diṭṭhaṃ bhāsati—
There’s nothing wrong with talking about what you’ve seen, saying:
evaṃ me diṭṭhanti, natthi tato doso;
‘So I have seen.’
yo koci sutaṃ bhāsati—
There’s nothing wrong with talking about what you’ve heard, saying:
evaṃ me sutanti, natthi tato doso;
‘So I have heard.’
yo koci mutaṃ bhāsati—
There’s nothing wrong with talking about what you’ve thought, saying:
evaṃ me mutanti, natthi tato doso;
‘So I have thought.’
yo koci viññātaṃ bhāsati—
There’s nothing wrong with talking about what you’ve cognized, saying:
evaṃ me viññātanti, natthi tato doso’”ti.
‘So I have cognized.’”
“Nāhaṃ, brāhmaṇa, sabbaṃ diṭṭhaṃ bhāsitabbanti vadāmi;
“Brahmin, I don’t say you should talk about everything you see, hear, think, and cognize.
na panāhaṃ, brāhmaṇa, sabbaṃ diṭṭhaṃ na bhāsitabbanti vadāmi;
But I also don’t say you should talk about nothing you see, hear, think, and cognize.
nāhaṃ, brāhmaṇa, sabbaṃ sutaṃ bhāsitabbanti vadāmi;
na panāhaṃ, brāhmaṇa, sabbaṃ sutaṃ na bhāsitabbanti vadāmi;
nāhaṃ, brāhmaṇa, sabbaṃ mutaṃ bhāsitabbanti vadāmi;
na panāhaṃ, brāhmaṇa, sabbaṃ mutaṃ na bhāsitabbanti vadāmi;
nāhaṃ, brāhmaṇa, sabbaṃ viññātaṃ bhāsitabbanti vadāmi;
na panāhaṃ, brāhmaṇa, sabbaṃ viññātaṃ na bhāsitabbanti vadāmi.
Yañhi, brāhmaṇa, diṭṭhaṃ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṃ diṭṭhaṃ na bhāsitabbanti vadāmi.
When talking about certain things you’ve seen, heard, thought, or cognized, unskillful Dharmas grow while skillful Dharmas decline. I say that you shouldn’t talk about those things.
Yañca khvassa, brāhmaṇa, diṭṭhaṃ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṃ diṭṭhaṃ bhāsitabbanti vadāmi.
When talking about other things you’ve seen, heard, thought, or cognized, unskillful Dharmas decline while skillful Dharmas grow. I say that you should talk about those things.”
Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.
Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

4.184 - AN 4.184 Abhaya: Fearless


184. Abhayasutta
184. Fearless
Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then the brahmin Jāṇussoṇi went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Ahañhi, bho gotama, evaṃvādī evaṃdiṭṭhi:
“Master Gotama, this is my doctrine and view:
‘natthi yo maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassā’”ti.
‘All those liable to death are frightened and terrified of death.’”
“Atthi, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa;
“Brahmin, some of those liable to death are frightened and terrified of death.
atthi pana, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.
But some of those liable to death are not frightened and terrified of death.
Katamo ca, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa?
Who are those frightened of death?
Idha, brāhmaṇa, ekacco kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
It’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.
When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:
they think:
‘piyā vata maṃ kāmā jahissanti, piye cāhaṃ kāme jahissāmī’ti.
‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’
So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
They sorrow and wail and lament, beating their breast and falling into confusion.
Ayaṃ kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.
This is someone who is frightened of death.
Puna caparaṃ, brāhmaṇa, idhekacco kāye avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho.
Furthermore, it’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for the body.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.
When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:
they think:
‘piyo vata maṃ kāyo jahissati, piyañcāhaṃ kāyaṃ jahissāmī’ti.
‘This body that I love so much will leave me, and I’ll leave it.’
So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
They sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.
This, too, is someone who is frightened of death.
Puna caparaṃ, brāhmaṇa, idhekacco akatakalyāṇo hoti akatakusalo akatabhīruttāṇo katapāpo kataluddo katakibbiso.
Furthermore, it’s someone who hasn’t done good and skillful things that keep them safe, but has done bad, violent, and corrupt things.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.
When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:
they think:
‘akataṃ vata me kalyāṇaṃ, akataṃ kusalaṃ, akataṃ bhīruttāṇaṃ;
‘Well, I haven’t done good and skillful things that keep me safe.
kataṃ pāpaṃ, kataṃ luddaṃ, kataṃ kibbisaṃ.
And I have done bad, violent, and corrupt things.
Yāvatā, bho, akatakalyāṇānaṃ akatakusalānaṃ akatabhīruttāṇānaṃ katapāpānaṃ kataluddānaṃ katakibbisānaṃ gati taṃ gatiṃ pecca gacchāmī’ti.
When I depart, I’ll go to the place where people who’ve done such things go.’
So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
They sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.
This, too, is someone who is frightened of death.
Puna caparaṃ, brāhmaṇa, idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme.
Furthermore, it’s someone who’s doubtful, uncertain, and undecided about the true Dharma.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.
When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:
they think:
‘kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhamme’ti.
‘I’m doubtful, uncertain, and undecided about the true Dharma.’
So socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
They sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṃ āpajjati maraṇassa.
This, too, is someone who is frightened of death.
Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā bhāyanti, santāsaṃ āpajjanti maraṇassa.
These are the four people liable to death who are frightened and terrified of death.
Katamo ca, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa?
Who are those not frightened of death?
Idha, brāhmaṇa, ekacco kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.
It’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.
When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṃ hoti:
they don’t think:
‘piyā vata maṃ kāmā jahissanti, piye cāhaṃ kāme jahissāmī’ti.
‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’
So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
They don’t sorrow and wail and lament, beating their breast and falling into confusion.
Ayaṃ kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.
This is someone who’s not frightened of death.
Puna caparaṃ, brāhmaṇa, idhekacco kāye vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho.
Furthermore, it’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for the body.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.
When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṃ hoti:
they don’t think:
‘piyo vata maṃ kāyo jahissati, piyañcāhaṃ kāyaṃ jahissāmī’ti.
‘This body that I love so much will leave me, and I’ll leave it.’
So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
They don’t sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.
This, too, is someone who’s not frightened of death.
Puna caparaṃ, brāhmaṇa, idhekacco akatapāpo hoti akataluddo akatakibbiso katakalyāṇo katakusalo katabhīruttāṇo.
Furthermore, it’s someone who hasn’t done bad, violent, and corrupt deeds, but has done good and skillful deeds that keep them safe.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.
When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:
they think:
‘akataṃ vata me pāpaṃ, akataṃ luddaṃ, akataṃ kibbisaṃ;
‘Well, I haven’t done bad, violent, and corrupt things.
kataṃ kalyāṇaṃ, kataṃ kusalaṃ, kataṃ bhīruttāṇaṃ.
And I have done good and skillful deeds that keep me safe.
Yāvatā, bho, akatapāpānaṃ akataluddānaṃ akatakibbisānaṃ katakalyāṇānaṃ katakusalānaṃ katabhīruttāṇānaṃ gati taṃ gatiṃ pecca gacchāmī’ti.
When I depart, I’ll go to the place where people who’ve done such things go.’
So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
They don’t sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.
This, too, is someone who’s not frightened of death.
Puna caparaṃ, brāhmaṇa, idhekacco akaṅkhī hoti avicikicchī niṭṭhaṅgato saddhamme.
Furthermore, it’s someone who’s not doubtful, uncertain, or undecided about the true Dharma.
Tamenaṃ aññataro gāḷho rogātaṅko phusati.
When they fall seriously ill,
Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṃ hoti:
they think:
‘akaṅkhī vatamhi avicikicchī niṭṭhaṅgato saddhamme’ti.
‘I’m not doubtful, uncertain, or undecided about the true Dharma.’
So na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
They don’t sorrow and wail and lament, beating their breast and falling into confusion.
Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṃ āpajjati maraṇassa.
This, too, is someone who’s not frightened of death.
Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā na bhāyanti, na santāsaṃ āpajjanti maraṇassā”ti.
These are the four people liable to death who are not frightened and terrified of death.”
“Abhikkantaṃ, bho gotama, abhikkantaṃ, bho gotama … pe … upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.
“Excellent, Master Gotama! … From this day forth, may Master Gotama remember me as a lay follower who has gone for refuge for life.”

4.185 - AN 4.185 Brāhmaṇasacca: Truths of the Brahmins


185. Brāhmaṇasaccasutta
185. Truths of the Brahmins
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṃ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.
Now at that time several very well-known wanderers were residing in the monastery of the wanderers on the bank of the Sappinī river. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers.
Atha kho bhagavā sāyanhasamayaṃ paṭisallānā vuṭṭhito yena sippinikātīre paribbājakārāmo tenupasaṅkami.
Then in the late afternoon, the Buddha came out of retreat and went to the wanderer’s monastery on the bank of the Sappinī river.
Tena kho pana samayena tesaṃ aññatitthiyānaṃ paribbājakānaṃ sannisinnānaṃ sannipatitānaṃ ayamantarā kathā udapādi:
Now at that time this discussion came up while those wanderers who follow other paths were sitting together:
“itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī”ti.
“The truths of the brahmins are like this; the truths of the brahmins are like that.”
Atha kho bhagavā yena te paribbājakā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca:
Then the Buddha went up to those wanderers, sat down on the seat spread out, and said to them:
“Kāya nuttha, paribbājakā, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?
“Wanderers, what were you sitting talking about just now? What conversation was unfinished?”
“Idha, bho gotama, amhākaṃ sannisinnānaṃ sannipatitānaṃ ayamantarākathā udapādi:
“Well, Master Gotama, this discussion came up among us while we were sitting together:
‘itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī’”ti.
‘The truths of the brahmins are like this; the truths of the brahmins are like that.’”
“Cattārimāni, paribbājakā, brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditāni.
“Wanderers, I declare these four truths of the brahmins, having realized them with my own insight.
Katamāni cattāri?
Which Four?
Idha, paribbājakā, brāhmaṇo evamāha:
Take a brahmin who says:
‘sabbe pāṇā avajjhā’ti.
‘No sentient beings should be killed.’
Iti vadaṃ brāhmaṇo saccaṃ āha, no musā.
Saying this, a brahmin speaks the truth, not lies.
So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati.
But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
Api ca yadeva tattha saccaṃ tadabhiññāya pāṇānaṃyeva anuddayāya anukampāya paṭipanno hoti.
Rather, they simply practice out of kindness and compassion for living creatures, having had insight into the truth of that.
Puna caparaṃ, paribbājakā, brāhmaṇo evamāha:
Take another brahmin who says:
‘sabbe kāmā aniccā dukkhā vipariṇāmadhammā’ti.
‘All sensual pleasures are impermanent, suffering, and perishable.’
Iti vadaṃ brāhmaṇo saccamāha, no musā.
Saying this, a brahmin speaks the truth, not lies.
So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati.
But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
Api ca yadeva tattha saccaṃ tadabhiññāya kāmānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
Rather, they simply practice for disenchantment, dispassion, and cessation regarding sensual pleasures, having had insight into the truth of that.
Puna caparaṃ, paribbājakā, brāhmaṇo evamāha:
Take another brahmin who says:
‘sabbe bhavā aniccā … pe … tadabhiññāya bhavānaṃyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.
‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for disenchantment, dispassion, and cessation regarding future lives, having had insight into the truth of that.
Puna caparaṃ, paribbājakā, brāhmaṇo evamāha:
Take another brahmin who says:
‘nāhaṃ kvacani kassaci kiñcanatasmiṃ na ca mama kvacani katthaci kiñcanatatthī’ti.
‘I don’t belong to anyone anywhere. And nothing belongs to me anywhere.’
Iti vadaṃ brāhmaṇo saccaṃ āha, no musā.
Saying this, a brahmin speaks the truth, not lies.
So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati.
But they don’t think of themselves as an ‘ascetic’ or ‘brahmin’ because of that. Nor do they think ‘I’m better’ or ‘I’m equal’ or ‘I’m worse’.
Api ca yadeva tattha saccaṃ tadabhiññāya ākiñcaññaṃyeva paṭipadaṃ paṭipanno hoti.
Rather, they simply practice the path of nothingness, having had insight into the truth of that.
Imāni kho, paribbājakā, cattāri brāhmaṇasaccāni mayā sayaṃ abhiññā sacchikatvā paveditānī”ti.
These are the four truths of the brahmins that I declare, having realized them with my own insight.”

4.186 - AN 4.186 Ummagga: Approach


186. Ummaggasutta
186. Approach
Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho so bhikkhu bhagavantaṃ etadavoca:
Then one of the monks went up to the Buddha, bowed, sat down to one side, and said to him:
“kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṃ gacchatī”ti?
“Sir, what leads the world on? What drags it around? What arises and takes control?”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
Your approach and articulation are excellent, and it’s a good question.
Evañhi tvaṃ, bhikkhu, pucchasi:
For you asked:
‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṃ gacchatī’”ti?
‘What leads the world on? What drags it around? What arises and takes control?’”
“Evaṃ, bhante”.
“Yes, sir.”
“Cittena kho, bhikkhu, loko nīyati, cittena parikassati, cittassa uppannassa vasaṃ gacchatī”ti.
“monk, the mind leads the world on. The mind drags it around. When the mind arises, it takes control.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi:
Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“‘bahussuto dhammadharo, bahussuto dhammadharo’ti, bhante, vuccati.
“Sir, they speak of ‘a learned memorizer of The Dharma’.
Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī”ti?
How is a learned memorizer of The Dharma defined?”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Bhaddako kho te, bhikkhu ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
Your approach and articulation are excellent, and it’s a good question. …
Evañhi tvaṃ, bhikkhu, pucchasi:
‘bahussuto dhammadharo, bahussuto dhammadharoti, bhante, vuccati.
Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī’”ti?
“Evaṃ, bhante”.
“Bahū kho, bhikkhu, mayā dhammā desitā—
I have taught many Dharmas:
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthā, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṃvacanāyā”ti.
But if anyone understands the meaning and the text of even a four-line verse, and if they practice in line with that Dharma, they’re qualified to be called a ‘learned memorizer of The Dharma’.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi:
Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“‘sutavā nibbedhikapañño, sutavā nibbedhikapañño’ti, bhante, vuccati.
“Sir, they speak of ‘a learned person with penetrating wisdom’.
Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī”ti?
How is a learned person with penetrating wisdom defined?”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
Your approach and articulation are excellent, and it’s a good question. …
Evañhi tvaṃ, bhikkhu, pucchasi:
‘sutavā nibbedhikapañño, sutavā nibbedhikapaññoti, bhante, vuccati.
Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’”ti?
“Evaṃ, bhante”.
“Idha, bhikkhu, bhikkhuno ‘idaṃ dukkhan’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati;
Take a monk who has heard: ‘This is suffering.’ They see what it means with penetrating wisdom.
‘ayaṃ dukkhasamudayo’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati;
They’ve heard: ‘This is the origin of suffering’ …
‘ayaṃ dukkhanirodho’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati;
‘This is the cessation of suffering’ …
‘ayaṃ dukkhanirodhagāminī paṭipadā’ti sutaṃ hoti, paññāya cassa atthaṃ ativijjha passati.
‘This is the practice that leads to the cessation of suffering.’ They see what it means with penetrating wisdom.
Evaṃ kho, bhikkhu, sutavā nibbedhikapañño hotī”ti.
That’s how a person is learned, with penetrating wisdom.”
“Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṃ abhinanditvā anumoditvā bhagavantaṃ uttari pañhaṃ apucchi:
Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:
“‘paṇḍito mahāpañño, paṇḍito mahāpañño’ti, bhante, vuccati.
“Sir, they speak of ‘an astute person with great wisdom’.
Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī”ti?
How is an astute person with great wisdom defined?”
“Sādhu sādhu, bhikkhu.
“Good, good, monk!
Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṃ paṭibhānaṃ, kalyāṇī paripucchā.
Your approach and articulation are excellent, and it’s a good question. …
Evañhi tvaṃ bhikkhu pucchasi:
‘paṇḍito mahāpañño, paṇḍito mahāpaññoti, bhante, vuccati.
Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’”ti?
“Evaṃ, bhante”.
“Idha, bhikkhu, paṇḍito mahāpañño nevattabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti attahitaparahitaubhayahitasabbalokahitameva cintayamāno cinteti.
An astute person with great wisdom is one who has no intention to hurt themselves, or to hurt others, or to hurt both. When they think, they only think of the benefit for themselves, for others, for both, and for the whole world.
Evaṃ kho, bhikkhu, paṇḍito mahāpañño hotī”ti.
That’s how a person is astute, with great wisdom.”

4.187 - AN 4.187 Vassakāra: With Vassakāra


187. Vassakārasutta
187. With Vassakāra
Ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground.
Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi.
Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him.
Sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṃ etadavoca:
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“Jāneyya nu kho, bho gotama, asappuriso asappurisaṃ:
“Master Gotama, could a bad person know of a bad person:
‘asappuriso ayaṃ bhavan’”ti?
‘This fellow is a bad person’?”
“Aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya:
“That’s impossible, brahmin, it can’t happen.”
‘asappuriso ayaṃ bhavan’”ti.
“Jāneyya pana, bho gotama, asappuriso sappurisaṃ:
“Could a bad person know of a good person:
‘sappuriso ayaṃ bhavan’”ti?
‘This fellow is a good person’?”
“Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya:
“That too is impossible, it can’t happen.”
‘sappuriso ayaṃ bhavan’”ti.
“Jāneyya nu kho, bho gotama, sappuriso sappurisaṃ:
“Master Gotama, could a good person know of a good person:
‘sappuriso ayaṃ bhavan’”ti?
‘This fellow is a good person’?”
“Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya:
“That, brahmin, is possible.”
‘sappuriso ayaṃ bhavan’”ti.
“Jāneyya pana, bho gotama, sappuriso asappurisaṃ:
“Could a good person know of a bad person:
‘asappuriso ayaṃ bhavan’”ti?
‘This fellow is a bad person’?”
“Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya:
“That too is possible.”
‘asappuriso ayaṃ bhavan’”ti.
“Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.
“It’s incredible, Master Gotama, it’s amazing,
Yāva subhāsitañcidaṃ bhotā gotamena:
how well said this was by Master Gotama:
‘aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya—
‘It’s impossible, it can’t happen, that a bad person could know …
asappuriso ayaṃ bhavanti.
Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya—
sappuriso ayaṃ bhavanti.
Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya—
But it is possible that a good person could know …’
sappuriso ayaṃ bhavanti.
Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya—
asappuriso ayaṃ bhavan’ti.
Ekamidaṃ, bho gotama, samayaṃ todeyyassa brāhmaṇassa parisati parūpārambhaṃ vattenti:
Once, members of the brahmin Todeyya’s assembly were going on complaining about others:
‘bālo ayaṃ rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karoti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammanti.
‘This King Eḷeyya is a fool to be so devoted to Rāmaputta. He even shows him the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.
Imepi rañño eḷeyyassa parihārakā bālā—
And these king’s men are fools too—
yamako moggallo uggo nāvindakī gandhabbo aggivesso, ye samaṇe rāmaputte abhippasannā, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karonti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamman’ti.
Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—for they show the same kind of deference to Rāmaputta.’
Tyāssudaṃ todeyyo brāhmaṇo iminā nayena neti.
Then the brahmin Todeyya reasoned with them like this:
‘Taṃ kiṃ maññanti, bhonto,
‘What do you think, sirs?
paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro’ti?
When it comes to the various duties and speeches, isn’t King Eḷeyya astute, even better than the experts?’
‘Evaṃ, bho, paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataroti.
‘That’s true, sir.’
Yasmā ca kho, bho, samaṇo rāmaputto raññā eḷeyyena paṇḍitena paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarena alamatthadasataro, tasmā rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karoti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikammaṃ’.
‘It’s because Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.
‘Taṃ kiṃ maññanti, bhonto,
What do you think, sirs?
paṇḍitā rañño eḷeyyassa parihārakā—
yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarā’ti?
When it comes to the various duties and speeches, aren’t the king’s men—Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—astute, even better than the experts?’
‘Evaṃ, bho, paṇḍitā rañño eḷeyyassa parihārakā—
‘That’s true, sir.’
yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarāti.
Yasmā ca kho, bho, samaṇo rāmaputto rañño eḷeyyassa parihārakehi paṇḍitehi paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro, tasmā rañño eḷeyyassa parihārakā samaṇe rāmaputte abhippasannā;
‘It’s because Rāmaputta is even more astute and expert than the king’s men that they have such devotion to him. …
samaṇe ca pana rāmaputte evarūpaṃ paramanipaccakāraṃ karonti, yadidaṃ abhivādanaṃ paccuṭṭhānaṃ añjalikammaṃ sāmīcikamman’ti.
It’s because Rāmaputta is even more astute and expert than King Eḷeyya that the king is so devoted to him. That’s why he even shows Rāmaputta the utmost deference by bowing down to him, rising up for him, greeting him with joined palms, and observing proper etiquette for him.’
Acchariyaṃ, bho gotama, abbhutaṃ, bho gotama.
It’s incredible, Master Gotama, it’s amazing,
Yāva subhāsitañcidaṃ bhotā gotamena:
how well said this was by Master Gotama:
‘aṭṭhānaṃ kho etaṃ, brāhmaṇa, anavakāso yaṃ asappuriso asappurisaṃ jāneyya—
‘It’s impossible, it can’t happen, that a bad person could know …
asappuriso ayaṃ bhavanti.
Etampi kho, brāhmaṇa, aṭṭhānaṃ anavakāso yaṃ asappuriso sappurisaṃ jāneyya—
sappuriso ayaṃ bhavanti.
Ṭhānaṃ kho etaṃ, brāhmaṇa, vijjati yaṃ sappuriso sappurisaṃ jāneyya—
But it is possible that a good person could know …
sappuriso ayaṃ bhavanti.
Etampi kho, brāhmaṇa, ṭhānaṃ vijjati yaṃ sappuriso asappurisaṃ jāneyya—
asappuriso ayaṃ bhavan’ti.
Handa ca dāni mayaṃ, bho gotama, gacchāma.
Well, now, Master Gotama, I must go.
Bahukiccā mayaṃ bahukaraṇīyā”ti.
I have many duties, and much to do.”
“Yassadāni tvaṃ, brāhmaṇa, kālaṃ maññasī”ti.
“Please, brahmin, go at your convenience.”
Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.
Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, got up from his seat and left.

4.188 - AN 4.188 Upaka: With Upaka


188. Upakasutta
188. With Upaka
Ekaṃ samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate.
Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.
Atha kho upako maṇḍikāputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. Ekamantaṃ nisinno kho upako maṇḍikāputto bhagavantaṃ etadavoca:
Then Upaka the son of Maṇḍikā went up to the Buddha, bowed, sat down to one side, and said to him:
“Ahañhi, bhante, evaṃvādī evaṃdiṭṭhi:
“Sir, this is my doctrine and view:
‘yo koci parūpārambhaṃ vatteti, parūpārambhaṃ vattento sabbo so na upapādeti.
‘Whoever goes on complaining about others without giving any reasons
Anupapādento gārayho hoti upavajjo’”ti.
is reprehensible and at fault.’”
“Parūpārambhañce, upaka, vatteti parūpārambhaṃ vattento na upapādeti, anupapādento gārayho hoti upavajjo.
“Upaka, if someone goes on complaining about others without giving a reason, they’re reprehensible and at fault.
Tvaṃ kho, upaka, parūpārambhaṃ vattesi, parūpārambhaṃ vattento na upapādesi, anupapādento gārayho hosi upavajjo”ti.
But that’s what you do, so you’re reprehensible and at fault!”
“Seyyathāpi, bhante, ummujjamānakaṃyeva mahatā pāsena bandheyya;
“Sir, like a fish caught in a big trap just as it rises,
evamevaṃ kho ahaṃ, bhante, ummujjamānakoyeva bhagavatā mahatā vādapāsena baddho”ti.
so the Buddha caught me in a big trap of words just as I rose up.”
“Idaṃ akusalanti kho, upaka, mayā paññattaṃ.
“Upaka, I’ve declared: ‘This is unskillful.’
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—
And there are limitless words, phrases, and Dharmas of the Realized One about that:
itipidaṃ akusalanti.
‘This is another way of saying that this is unskillful.’
Taṃ kho panidaṃ akusalaṃ pahātabbanti kho, upaka, mayā paññattaṃ.
I’ve declared: ‘The unskillful should be given up.’
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—
And there are limitless words, phrases, and Dharmas of the Realized One about that:
itipidaṃ akusalaṃ pahātabbanti.
‘This is another way of saying that the unskillful should be given up.’
Idaṃ kusalanti kho, upaka, mayā paññattaṃ.
I’ve declared that: ‘This is skillful.’
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—
And there are limitless words, phrases, and Dharmas of the Realized One about that:
itipidaṃ kusalanti.
‘This is another way of saying that this is skillful.’
Taṃ kho panidaṃ kusalaṃ bhāvetabbanti kho, upaka, mayā paññattaṃ.
I’ve declared: ‘The skillful should be developed.’
Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā—
And there are limitless words, phrases, and Dharmas of the Realized One about that:
itipidaṃ kusalaṃ bhāvetabban”ti.
‘This is another way of saying that the skillful should be developed.’”
Atha kho upako maṇḍikāputto bhagavato bhāsitaṃ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā yena rājā māgadho ajātasattu vedehiputto tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṃ kathāsallāpo taṃ sabbaṃ rañño māgadhassa ajātasattussa vedehiputtassa ārocesi. Evaṃ vutte, rājā māgadho ajātasattu vedehiputto kupito anattamano upakaṃ maṇḍikāputtaṃ etadavoca:
And then Upaka the son of Maṇḍikā approved and agreed with what the Buddha said. He got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went up to King Ajātasattu Vedehiputta of Magadha. He told the King of all they had discussed. But Ajātasattu became angry and upset, and said to Upaka:
“yāva dhaṃsī vatāyaṃ loṇakāradārako yāva mukharo yāva pagabbo yatra hi nāma taṃ bhagavantaṃ arahantaṃ sammāsambuddhaṃ āsādetabbaṃ maññissati;
“How rude of this salt-maker’s boy! How impolite and impudent of him to imagine he could attack the Blessed One, the perfected one, the fully awakened Buddha!
apehi tvaṃ, upaka, vinassa, mā taṃ addasan”ti.
Get out, Upaka, go away! Don’t let me see you again.”

4.189 - AN 4.189 Sacchikaraṇīya: Things to be Realized


189. Sacchikaraṇīyasutta
189. Things to be Realized
“Cattārome, bhikkhave, sacchikaraṇīyā dhammā.
“monks, these four things should be realized.
Katame cattāro?
Which Four?
Atthi, bhikkhave, dhammā kāyena sacchikaraṇīyā;
There are things to be realized directly.
atthi, bhikkhave, dhammā satiyā sacchikaraṇīyā;
There are things to be realized with rememberfulness.
atthi, bhikkhave, dhammā cakkhunā sacchikaraṇīyā;
There are things to be realized with vision.
atthi, bhikkhave, dhammā paññāya sacchikaraṇīyā.
There are things to be realized with wisdom.
Katame ca, bhikkhave, dhammā kāyena sacchikaraṇīyā?
What things are to be realized directly?
Aṭṭha vimokkhā, bhikkhave, kāyena sacchikaraṇīyā.
The eight liberations.
Katame ca, bhikkhave, dhammā satiyā sacchikaraṇīyā?
What things are to be realized with rememberfulness?
Pubbenivāso, bhikkhave, satiyā sacchikaraṇīyo.
Past lives.
Katame ca, bhikkhave, dhammā cakkhunā sacchikaraṇīyā?
What things are to be realized with vision?
Sattānaṃ cutūpapāto, bhikkhave, cakkhunā sacchikaraṇīyo.
The passing away and rebirth of sentient beings.
Katame ca, bhikkhave, dhammā paññāya sacchikaraṇīyā?
What things are to be realized with wisdom?
Āsavānaṃ khayo, bhikkhave, paññāya sacchikaraṇīyo.
The ending of defilements.
Ime kho, bhikkhave, cattāro sacchikaraṇīyā dhammā”ti.
These are the four things to be realized.”

4.190 - AN 4.190 Uposatha: Sabbath


190. Uposathasutta
190. Sabbath
Ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde.
At one time the Buddha was staying near Sāvatthī in the Eastern Monastery, the stilt longhouse of Migāra’s mother.
Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṃghaparivuto nisinno hoti.
Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks.
Atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṃghaṃ anuviloketvā bhikkhū āmantesi:
Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:
“Apalāpāyaṃ, bhikkhave, parisā nippalāpāyaṃ, bhikkhave, parisā suddhā sāre patiṭṭhitā.
“This assembly has no nonsense, monks, it’s free of nonsense. It consists purely of the essential core.
Tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.
Such is this Saṅgha of monks, such is this assembly!
Yathārūpā parisā dullabhā dassanāyapi lokasmiṃ, tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.
An assembly such as this is rarely seen in the world.
Yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṃ puññakkhettaṃ lokassa, tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.
An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, worthy of greeting with joined palms, and is the supreme field of merit for the world.
Yathārūpāya parisāya appaṃ dinnaṃ bahu hoti bahu dinnaṃ bahutaraṃ, tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.
Even a small gift to an assembly such as this is plentiful, while giving more is even more plentiful.
Yathārūpaṃ parisaṃ alaṃ yojanagaṇanānipi dassanāya gantuṃ api puṭosenāpi, tathārūpo ayaṃ, bhikkhave, bhikkhusaṃgho, tathārūpāyaṃ, bhikkhave, parisā.
An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a shoulder bag.
Santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe devappattā viharanti;
There are monks staying in this Saṅgha who have attained to the gods.
santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe brahmappattā viharanti;
There are monks staying in this Saṅgha who have attained to Brahmā.
santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe āneñjappattā viharanti;
There are monks staying in this Saṅgha who have attained to the imperturbable.
santi, bhikkhave, bhikkhū imasmiṃ bhikkhusaṅghe ariyappattā viharanti.
There are monks staying in this Saṅgha who have attained to nobility.
Kathañca, bhikkhave, bhikkhu devappatto hoti?
And how has a monk attained to the gods?
Idha, bhikkhave, bhikkhu vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati;
It’s when a monk, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna …
vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati.
As the directed-thought and evaluation are stilled, they enter and remain in the second jhāna … third jhāna … fourth jhāna …
Evaṃ kho, bhikkhave, bhikkhu devappatto hoti.
That’s how a monk has attained to the gods.
Kathañca, bhikkhave, bhikkhu brahmappatto hoti?
And how has a monk attained to Brahmā?
Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
Firstly, a monk meditates spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇā …
Furthermore, a monk meditates spreading a heart full of compassion …
muditā …
rejoicing …
upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.
equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Evaṃ kho, bhikkhave, bhikkhu brahmappatto hoti.
That’s how a monk has attained to Brahmā.
Kathañca, bhikkhave, bhikkhu āneñjappatto hoti?
And how has a monk attained to the imperturbable?
Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṃ upasampajja viharati.
It’s when a monk—going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity—aware that ‘space is infinite’, enters and remains in the dimension of infinite space.
Sabbaso ākāsānañcāyatanaṃ samatikkamma ‘anantaṃ viññāṇan’ti viññāṇañcāyatanaṃ upasampajja viharati.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he enters and remains in the dimension of infinite consciousness.
Sabbaso viññāṇañcāyatanaṃ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṃ upasampajja viharati.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness.
Sabbaso ākiñcaññāyatanaṃ samatikkamma nevasaññānāsaññāyatanaṃ upasampajja viharati.
Going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception.
Evaṃ kho, bhikkhave, bhikkhu āneñjappatto hoti.
That’s how a monk has attained to the imperturbable.
Kathañca, bhikkhave, bhikkhu ariyappatto hoti?
And how has a monk attained to nobility?
Idha, bhikkhave, bhikkhu ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti.
It’s when they truly understand: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering’.
Evaṃ kho, bhikkhave, bhikkhu ariyappatto hotī”ti.
That’s how a monk has attained to nobility.”

4..20.. - AN 4 vagga 20 Mahā: The Great Chapter


20. Mahāvagga
20. The Great Chapter

4.191 - AN 4.191 Sotānugata: Followed by Ear


191. Sotānugatasutta
191. Followed by Ear
“Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā.
“monks, you can expect four benefits when The Dharmas have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
Katame cattāro?
Which Four?
Idha, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—
Take a monk who memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
They’ve followed those Dharmas by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.
But they die unrememberful and are reborn in one of the orders of gods.
Tassa tattha sukhino dhammapadā plavanti.
Being happy there, passages of The Dharma come back to them.
Dandho, bhikkhave, satuppādo;
Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.
but then that being quickly reaches distinction.
Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ paṭhamo ānisaṃso pāṭikaṅkho.
This is the first benefit you can expect when The Dharmas have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—
Take another monk who memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
They’ve followed those Dharmas by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.
But they die unrememberful and are reborn in one of the orders of gods.
Tassa tattha na heva kho sukhino dhammapadā plavanti;
Though they’re happy there, passages of The Dharma don’t come back to them.
api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti.
However, a monk with psychic powers, who has achieved mastery of the mind, teaches Dhamma to the assembly of gods.
Tassa evaṃ hoti:
They think:
‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.
‘I used to live the spiritual life in this same Dharma and Training.’
Dandho, bhikkhave, satuppādo;
Memory comes up slowly,
atha so satto khippameva visesagāmī hoti.
but then that being quickly reaches distinction.
Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa.
Suppose a person was an expert in the sound of drums.
So addhānamaggappaṭipanno bherisaddaṃ suṇeyya.
While traveling along a road they hear the sound of drums.
Tassa na heva kho assa kaṅkhā vā vimati vā:
They wouldn’t have any doubts or uncertainties about whether
‘bherisaddo nu kho, na nu kho bherisaddo’ti.
that was the sound of drums or not.
Atha kho bherisaddotveva niṭṭhaṃ gaccheyya.
They’d just conclude, ‘That’s the sound of drums.’
Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—
In the same way, take another monk who memorizes The Dharma …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.
But they die unrememberful and are reborn in one of the orders of gods. …
Tassa tattha na heva kho sukhino dhammapadā plavanti;
api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti.
Tassa evaṃ hoti:
‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.
Dandho, bhikkhave, satuppādo;
Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.
but then that being quickly reaches distinction.
Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ dutiyo ānisaṃso pāṭikaṅkho.
This is the second benefit you can expect when The Dharmas have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—
Take another monk who memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
They’ve followed those Dharmas by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.
But they die unrememberful and are reborn in one of the orders of gods.
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti;
But passages of The Dharma don’t come back to them when they’re happy, nor does a monk with psychic powers … teach Dhamma to the assembly of gods.
api ca kho devaputto devaparisāyaṃ dhammaṃ deseti.
However, a god teaches Dhamma to the assembly of gods.
Tassa evaṃ hoti:
They think:
‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.
‘I used to live the spiritual life in this same Dharma and Training.’
Dandho, bhikkhave, satuppādo;
Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.
but then that being quickly reaches distinction.
Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa.
Suppose a person was an expert in the sound of horns.
So addhānamaggappaṭipanno saṅkhasaddaṃ suṇeyya.
While traveling along a road they hear the sound of horns.
Tassa na heva kho assa kaṅkhā vā vimati vā:
They wouldn’t have any doubt about whether
‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti.
that was the sound of horns or not.
Atha kho saṅkhasaddotveva niṭṭhaṃ gaccheyya.
They’d just conclude, ‘That’s the sound of horns.’
Evamevaṃ kho, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—
In the same way, take another monk who memorizes The Dharma …
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.
But they die unrememberful and are reborn in one of the orders of gods. …
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti;
api ca kho devaputto devaparisāyaṃ dhammaṃ deseti.
Tassa evaṃ hoti:
‘ayaṃ vā so dhammavinayo, yatthāhaṃ pubbe brahmacariyaṃ acarin’ti.
Dandho, bhikkhave, satuppādo;
Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.
but then that being quickly reaches distinction.
Sotānugatānaṃ, bhikkhave, dhammānaṃ, vacasā paricitānaṃ, manasānupekkhitānaṃ, diṭṭhiyā suppaṭividdhānaṃ ayaṃ tatiyo ānisaṃso pāṭikaṅkho.
This is the third benefit you can expect when The Dharmas have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
Puna caparaṃ, bhikkhave, bhikkhu dhammaṃ pariyāpuṇāti—
Take another monk who memorizes The Dharma—
suttaṃ, geyyaṃ, veyyākaraṇaṃ, gāthaṃ, udānaṃ, itivuttakaṃ, jātakaṃ, abbhutadhammaṃ, vedallaṃ.
statements, songs, discussions, verses, inspired sayings, legends, stories of past lives, amazing stories, and analyses.
Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā.
They’ve followed those Dharmas by ear, reinforced them by recitation, examined them by the mind, and well comprehended them theoretically.
So muṭṭhassati kālaṃ kurumāno aññataraṃ devanikāyaṃ upapajjati.
But they die unrememberful and are reborn in one of the orders of gods.
Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṃ dhammaṃ deseti, napi devaputto devaparisāyaṃ dhammaṃ deseti;
But passages of The Dharma don’t come back to them when they’re happy, and neither a monk with psychic powers … nor a god teaches Dhamma to the assembly of gods.
api ca kho opapātiko opapātikaṃ sāreti:
But a being who has been reborn spontaneously reminds another such being:
‘sarasi tvaṃ, mārisa, sarasi tvaṃ, mārisa, yattha mayaṃ pubbe brahmacariyaṃ acarimhā’ti.
‘Do you remember, good sir? Do you remember where we used to live the spiritual life?’
So evamāha:
He says:
‘sarāmi, mārisa, sarāmi, mārisā’ti.
‘I remember, good sir, I remember!’
Dandho, bhikkhave, satuppādo;
Memory comes up slowly,
atha so satto khippaṃyeva visesagāmī hoti.
but then that being quickly reaches distinction.
Seyyathāpi, bhikkhave, dve sahāyakā sahapaṃsukīḷikā.
Suppose there were two friends who had played together in the sand.
Te kadāci karahaci aññamaññaṃ samāgaccheyyuṃ.
Some time or other they’d meet.
Añño pana sahāyako sahāyakaṃ evaṃ vadeyya:
And one friend would say to the other: