“monks, I do not see a single [bad] Dharma that gives rise to ill will, or, when it has arisen, makes it increase and grow like the sign of irritation.
“monks, I do not see a single [bad] Dharma that gives rise to dullness and drowsiness, or, when they have arisen, makes them increase and grow like discontent, sloth, yawning, sleepiness after eating, and mental sluggishness.
“monks, I do not see a single [bad] Dharma that gives rise to restlessness and remorse, or, when they have arisen, makes them increase and grow like an unsettled mind.
“monks, I do not see a single [bad] Dharma that gives rise to doubt, or, when it has arisen, makes it increase and grow like the mind that doesn’t trace the source [of things].
“monks, I do not see a single Dharma that prevents ill will from arising, or, when it has arisen, abandons it like the heart’s release byfriendly-kindness.
“monks, I do not see a single Dharma that prevents dullness and drowsiness from arising, or, when they have arisen, by which they are given up like the elements of initiative, persistence, and vigor.
“monks, I do not see a single Dharma that prevents restlessness and remorse from arising, or, when they have arisen, by which they are given up like peace of mind.
“monks, I do not see a single Dharma that prevents doubt from arising, or, when it has arisen, gives it up like the mind that traces the source [of things].
“monks, suppose a spike of rice or barley was pointing the wrong way. If you trod on it with hand or foot, there’s no way it could break the skin and produce blood.
“monks, suppose a spike of rice or barley was pointing the right way. If you trod on it with hand or foot, it may well break the skin and produce blood.
Depravity of mind is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
“Suppose, monks, there was a lake that was cloudy, murky, and muddy. A person with good eyesight standing on the bank would not see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still.
In the same way, that a monk whose mind is clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is not possible.
“Suppose, monks, there was a lake that was transparent, clear, and unclouded. A person with good eyesight standing on the bank would see the mussel shells, gravel and pebbles, and schools of fish swimming about or staying still.
In the same way, that a monk whose mind is not clouded would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones: this is possible.
“monks, I do not see a single Dharma that gives rise to unskillful Dharmas, or makes skillful Dharmas decline like pursuing bad habits and not good habits.
“monks, I do not see a single Dharma that gives rise to skillful Dharmas, or makes unskillful Dharmas decline like pursuing good habits and not bad habits.
“monks, I do not see a single Dharma that prevents the awakening factors from arising, or, if they’ve already arisen, prevents them from being developed to perfection like improper attention.
Ayoniso, bhikkhave, manasi karoto anuppannā ceva bojjhaṅgā nuppajjanti uppannā ca bojjhaṅgā na bhāvanāpāripūriṃ gacchantī”ti.
When you attend improperly, the awakening factors don’t arise, or, if they’ve already arisen, they’re not developed to perfection.”
“monks, I do not see a single Dharma that gives rise to the awakening factors, or, if they’ve already arisen, develops them to perfection like proper attention.
“Taking into account interior factors, monks, I do not see a single one that is so very harmful as having many wishes … having few wishes … discontent … contentment … improper attention … proper attention … lack of lucid-discerning … lucid-discerning …
“monks, I do not see a single Dharma that leads to the decline and disappearance of the true Dharma like having many wishes … having few wishes … discontent … contentment … improper attention … proper attention … lack of lucid-discerning … lucid-discerning … bad friends … good friends … pursuing bad habits, not good habits.
“monks, I do not see a single Dharma that leads to the continuation, persistence, and enduring of the true Dharma like pursuing good habits and not bad habits.
“monks, those monks who explain what is not the Dharma as the Dharma are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti.
They make much bad karma and make the true Dharma disappear.”
“monks, those monks who explain what is the Dharma as not the Dharma are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti.
They make much bad karma and make the true Dharma disappear.”
AN 1.132
132–139
132–139
“Ye te, bhikkhave, bhikkhū avinayaṃ vinayoti dīpenti … pe … vinayaṃ avinayoti dīpenti … pe … abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti … pe … bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti … pe … anāciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti … pe … āciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti … pe … apaññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti … pe … paññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti;
“Those monks who explain non-Vinaya as Vinaya … Vinaya as non-Vinaya … what was not spoken and stated by the Realized One as spoken and stated by the Realized One … what was spoken and stated by the Realized One as not spoken and stated by the Realized One … what was not practiced by the Realized One as practiced by the Realized One … what was practiced by the Realized One as not practiced by the Realized One … what was not prescribed by the Realized One as prescribed by the Realized One … what was prescribed by the Realized One as not prescribed by the Realized One …
“monks, those monks who explain what is not the Dharma as not the Dharma are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.
They make much merit and make the true Dharma continue.”
“monks, those monks who explain what is the Dharma as the Dharma are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.
They make much merit and make the true Dharma continue.”
AN 1.142
142–149
142–149
“Ye te, bhikkhave, bhikkhū avinayaṃ avinayoti dīpenti … pe … vinayaṃ vinayoti dīpenti … pe … abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpenti … pe … bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpenti … pe … anāciṇṇaṃ tathāgatena anāciṇṇaṃ tathāgatenāti dīpenti … pe … āciṇṇaṃ tathāgatena āciṇṇaṃ tathāgatenāti dīpenti … pe … apaññattaṃ tathāgatena apaññattaṃ tathāgatenāti dīpenti … pe … paññattaṃ tathāgatena paññattaṃ tathāgatenāti dīpenti;
“Those monks who explain non-Vinaya as non-Vinaya … Vinaya as Vinaya … what was not spoken and stated by the Realized One as not spoken and stated by the Realized One … what was spoken and stated by the Realized One as spoken and stated by the Realized One … what was not practiced by the Realized One as not practiced by the Realized One … what was practiced by the Realized One as practiced by the Realized One … what was not prescribed by the Realized One as not prescribed by the Realized One … what was prescribed by the Realized One as prescribed by the Realized One …
“monks, those monks who explain non-offense as offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti.
They make much bad karma and make the true Dharma disappear.”
“monks, those monks who explain offense as non-offense are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti.
Those monks make much bad karma and make the true Dharma disappear.”
“Those monks who explain a light offense as a serious offense … a serious offense as a light offense … an offense committed with corrupt intention as an offense not committed with corrupt intention … an offense not committed with corrupt intention as an offense committed with corrupt intention … an offense requiring rehabilitation as an offense not requiring rehabilitation … an offense not requiring rehabilitation as an offense requiring rehabilitation … an offense with redress as an offense without redress … an offense without redress as an offense with redress … are acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpentī”ti.
Those monks make much bad karma and make the true Dharma disappear.”
“monks, those monks who explain non-offense as non-offense are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.
They make much merit and make the true Dharma continue.”
“monks, those monks who explain offense as offense are acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.
They make much merit and make the true Dharma continue.”
“Those monks who explain a light offense as a light offense … a serious offense as a serious offense … an offense committed with corrupt intention as an offense committed with corrupt intention … an offense not committed with corrupt intention as an offense not committed with corrupt intention … an offense requiring rehabilitation as an offense requiring rehabilitation … an offense not requiring rehabilitation as an offense not requiring rehabilitation … an offense with redress as an offense with redress … an offense without redress as an offense without redress …
“One person, monks, arises 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 ekapuggalo?
What one person?
Tathāgato arahaṃ sammāsambuddho.
The Realized One, the perfected one, the fully awakened Buddha.
This is the one person, monks, who arises 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.”
“One person, monks, arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of bipeds.
Katamo ekapuggalo?
What one person?
Tathāgato arahaṃ sammāsambuddho.
The Realized One, the perfected one, the fully awakened Buddha.
This is the one person, monks, who arises in the world unique, without peer or counterpart, incomparable, matchless, unrivaled, unequaled, without equal, the best of bipeds.”
“With the appearance of one person, monks, there is the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and freedom; the realization of the fruits of stream-entry, once-return, non-return, and perfection.
Katamassa ekapuggalassa?
What one person?
Tathāgatassa arahato sammāsambuddhassa.
The Realized One, the perfected one, the fully awakened Buddha.
This is the one person whose appearance brings the appearance of a great eye, a great light, a great radiance, and the six unsurpassable things; the realization of the four kinds of textual analysis; the penetration of many and diverse elements; the realization of the fruit of knowledge and release; the realization of the fruits of stream-entry, once-return, non-return, and perfection.”
“monks, I do not see a single other person who rightly keeps rolling the supreme Wheel of Dhamma that was rolled forth by the Realized One like Sāriputta.
“It is impossible, monks, it cannot happen that someone who has engaged in bad bodily conduct, could for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.
But it is possible that someone who has engaged in bad bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.”
“It is impossible, monks, it cannot happen that someone who has engaged in bad verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.
But it is possible that someone who has engaged in bad verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.”
It is impossible, monks, it cannot happen that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, the underworld, a lower realm, hell.
But it is possible that someone who has engaged in good bodily conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, a heavenly realm.”
“It is impossible, monks, it cannot happen that someone who has engaged in good verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a place of loss, a bad place, the underworld, hell.
But it is possible that someone who has engaged in good verbal or mental conduct could, for that reason alone, when their body breaks up, after death, be reborn in a good place, heavenly realm.”
Recollection of the Dharma … Recollection of the Saṅgha … Recollection of ethical conduct … Recollection of generosity … Recollection of the deities … rememberfulness of breathing … rememberfulness of death … body-immersed remembering … Recollection of peace.
“monks, I do not see a single Dharma that causes sentient beings to be reborn, when their body breaks up, after death, in a place of loss, a bad place, the underworld, hell like wrong view.
It is because they have wrong view that sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
“monks, I do not see a single Dharma that causes sentient beings to be reborn, when their body breaks up, after death, in a good place, a heavenly realm like right view.
It is because they have right view that sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
AN 1.314
314
314
“Micchādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ … pe … yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti.
“monks, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-activities all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
Suppose a seed of neem, angled gourd, or bitter gourd was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its bitter, acerbic, and unpleasant taste.
Taṃ kissa hetu?
Why is that?
Bījañhissa, bhikkhave, pāpakaṃ.
Because the seed is bad.
Evamevaṃ kho, bhikkhave, micchādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ … pe … yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā aniṭṭhāya akantāya amanāpāya ahitāya dukkhāya saṃvattanti.
In the same way, when an individual has wrong view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-activities all lead to what is unlikable, undesirable, disagreeable, harmful, and suffering.
Taṃ kissa hetu?
Why is that?
Diṭṭhi hissa, bhikkhave, pāpikā”ti.
Because their view is bad.”
AN 1.315
315
315
“Sammādiṭṭhikassa, bhikkhave, purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ … pe … yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.
“monks, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-activities all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
Suppose a seed of sugar cane, fine rice, or grape was planted in moist earth. Whatever nutrients it takes up from the earth and water would lead to its sweet, pleasant, and delicious taste.
Taṃ kissa hetu?
Why is that?
Bījaṃ hissa, bhikkhave, bhaddakaṃ.
Because the seed is good.
Evamevaṃ kho, bhikkhave, sammādiṭṭhikassa purisapuggalassa yañceva kāyakammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yañca vacīkammaṃ … pe … yañca manokammaṃ yathādiṭṭhi samattaṃ samādinnaṃ yā ca cetanā yā ca patthanā yo ca paṇidhi ye ca saṅkhārā sabbe te dhammā iṭṭhāya kantāya manāpāya hitāya sukhāya saṃvattanti.
In the same way, when an individual has right view, whatever bodily, verbal, or mental deeds they undertake in line with that view, their intentions, aims, wishes, and co-activities all lead to what is likable, desirable, agreeable, beneficial, and pleasant.
Taṃ kissa hetu?
Why is that?
Diṭṭhi hissa, bhikkhave, bhaddikā”ti.
Because their view is good.”
Aṅguttara Nikāya 1
Numbered Discourses 1
end of section [1..25.. - Dutiya-vagga: Second: AN 1.306-]❧
“monks, I do not see a single other person who acts for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans like that foolish man, Makkhali.
so too that foolish man, Makkhali, is a trap for humans, it seems to me. He has arisen in the world for the harm, suffering, calamity, and disaster of many beings.”
AN 1.320
320
320
“Durakkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṃ apuññaṃ pasavanti.
“monks, the one who encourages someone in a poorly explained Dharma and training, the one who they encourage, and the one who practices accordingly all make much bad karma.
Taṃ kissa hetu?
Why is that?
Durakkhātattā, bhikkhave, dhammassā”ti.
Because the Dharma is poorly explained.”
AN 1.321
321
321
“Svākkhāte, bhikkhave, dhammavinaye yo ca samādapeti yañca samādapeti yo ca samādapito tathattāya paṭipajjati sabbe te bahuṃ puññaṃ pasavanti.
“monks, the one who encourages someone in a well explained Dharma and training, the one who they encourage, and the one who practices accordingly all make much merit.
Taṃ kissa hetu?
Why is that?
Svākkhātattā, bhikkhave, dhammassā”ti.
Because the Dharma is well explained.”
AN 1.322
322
322
“Durakkhāte, bhikkhave, dhammavinaye dāyakena mattā jānitabbā, no paṭiggāhakena.
“monks, in a poorly explained Dharma and training, the donor should know moderation, not the recipient.
Taṃ kissa hetu?
Why is that?
Durakkhātattā, bhikkhave, dhammassā”ti.
Because the Dharma is poorly explained.”
AN 1.323
323
323
“Svākkhāte, bhikkhave, dhammavinaye paṭiggāhakena mattā jānitabbā, no dāyakena.
“monks, in a well explained Dharma and training, the recipient should know moderation, not the donor.
Taṃ kissa hetu?
Why is that?
Svākkhātattā, bhikkhave, dhammassā”ti.
Because the Dharma is well explained.”
AN 1.324
324
324
“Durakkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so dukkhaṃ viharati.
“monks, in a poorly explained Dharma and training an energetic person lives in suffering.
Taṃ kissa hetu?
Why is that?
Durakkhātattā, bhikkhave, dhammassā”ti.
Because the Dharma is poorly explained.”
AN 1.325
325
325
“Svākkhāte, bhikkhave, dhammavinaye yo kusīto so dukkhaṃ viharati.
“monks, in a well explained Dharma and training a lazy person lives in suffering.
Taṃ kissa hetu?
Why is that?
Svākkhātattā, bhikkhave, dhammassā”ti.
Because the Dharma is well explained.”
AN 1.326
326
326
“Durakkhāte, bhikkhave, dhammavinaye yo kusīto so sukhaṃ viharati.
“monks, in a poorly explained Dharma and training a lazy person lives happily.
Taṃ kissa hetu?
Why is that?
Durakkhātattā, bhikkhave, dhammassā”ti.
Because the Dharma is poorly explained.”
AN 1.327
327
327
“Svākkhāte, bhikkhave, dhammavinaye yo āraddhavīriyo so sukhaṃ viharati.
“monks, in a well explained Dharma and training an energetic person lives happily.
while the hilly terrain, inaccessible riverlands, stumps and thorns, and rugged mountains are many;
Evamevaṃ kho, bhikkhave, appakā te sattā ye manussā cutā manussesu paccājāyanti, atha kho eteva sattā bahutarā ye manussā cutā niraye paccājāyanti … pe … tiracchānayoniyā paccājāyanti … pe … pettivisaye paccājāyanti”.
so too, those who die as humans and are reborn as humans are few, while those who die as humans and are reborn in hell, or the animal realm, or the ghost realm are many.”
AN 1.350
350–352
350–352
… Evamevaṃ kho, bhikkhave, appakā te sattā ye manussā cutā devesu paccājāyanti;
“… the sentient beings who die as humans and are reborn as gods are few,
“monks, this is definitely something worth having, that is, living in the wilderness … eating only alms-food … wearing rag robes … having just three robes … instructing Dhamma … memorizing the Vinaya … being very learned … being respected … being well-presented … having a following … having a large following … coming from a good family … being handsome … being a good speaker … having few wishes … having good health.”
Aṅguttara Nikāya 1
Numbered Discourses 1
+
§ – Aparaaccharāsaṅghāta-vagga: Another Chapter on a Finger Snap: AN 1.394-
a monk who does not lack jhāna, who follows the Teacher’s instructions, who responds to advice, and who does not eat the country’s alms in vain.
Ko pana vādo ye naṃ bahulīkarontī”ti.
How much more so those who make much of it!”
AN 1.395 (develop second jhānaj2🌗for fingersnap of jhāna)
AN 1.396 (develop third jhānaj3🌖for fingersnap of jhāna)
AN 1.397 (develop fourth jhānaj4🌕for fingersnap of jhāna)
AN 1.398 (develop metta1.🤝🤗for fingersnap of jhāna)
AN 1.399 (develop karuna2.👐😊️for fingersnap of jhāna)
AN 1.400 (develop mudita3.😊for fingersnap of jhāna)
AN 1.401 (develop upekkha4.🛆👁️for fingersnap of jhāna)
395–401
395–401
“Accharāsaṅghātamattampi ce, bhikkhave, bhikkhu dutiyaṃ jhānaṃ bhāveti … pe … tatiyaṃ jhānaṃ bhāveti … pe … catutthaṃ jhānaṃ bhāveti … pe … mettaṃ cetovimuttiṃ bhāveti … pe … karuṇaṃ cetovimuttiṃ bhāveti … pe … muditaṃ cetovimuttiṃ bhāveti … pe … upekkhaṃ cetovimuttiṃ bhāveti … pe ….
“If, monks, a monk develops the second … third … or fourth jhāna … or the heart’s release byfriendly-kindness … or the heart’s release by compassion … or the heart’s release by rejoicing … or the heart’s release by equanimous-observation, even for the time of a finger snap …
If a monk lives continuously seeing the Dharma as Dharma truly is …—ardent, lucidly-discerning, and rememberful, rid of desire and aversion for the world, even for the time of a finger snap …
If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas don’t arise, even for the time of a finger snap …
If they generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful Dharmas that have arisen are given up, even for the time of a finger snap …
If they generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful Dharmas that have not arisen do arise, even for the time of a finger snap …
If 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, even for the time of a finger snap …
If they develop the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort … the basis of psychic power that has undistractible-lucidity due to vigor, and active effort … the basis of psychic power that has undistractible-lucidity due to mental development, and active effort … the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort, even for the time of a finger snap …
If they develop the faculty of justifiable-trust … the faculty of vigor … the faculty of rememberfulness … the faculty of undistractible-lucidity … the faculty of wisdom, even for the time of a finger snap …
If they develop the power of justifiable-trust … the power of vigor … the power of rememberfulness … the power of undistractible-lucidity … the power of wisdom, even for the time of a finger snap …
If they develop the awakening factor of rememberfulness … the awakening factor of investigation of dharmas … the awakening factor of vigor … the awakening factor of mental-joy … the awakening factor of pacification … the awakening factor of undistractible-lucidity … the awakening factor of equanimous-observation, even for the time of a finger snap …
If they develop right view … right thought … right speech … right action … right livelihood … right effort … right rememberfulness … right undistractible-lucidity, even for the time of a finger snap …
Having form, they see visions … not perceiving form internally, they see visions externally … they’re focused only on beauty … going totally beyond perceptions of form, with the ending of perceptions of impingement, not focusing on perceptions of diversity, aware that ‘space is infinite’, they enter and remain in the dimension of infinite space … going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, they enter and remain in the dimension of infinite consciousness … going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, they enter and remain in the dimension of nothingness … going totally beyond the dimension of nothingness, they enter and remain in the dimension of neither perception nor non-perception … going totally beyond the dimension of neither perception nor non-perception, they enter and remain in the cessation of perception and feeling …
They develop the meditation on universal earth … the meditation on universal water … the meditation on universal fire … the meditation on universal air … the meditation on universal blue … the meditation on universal yellow … the meditation on universal red … the meditation on universal white … the meditation on universal space … the meditation on universal consciousness …
“monks, anyone who brings into their mind the great ocean includes all of the streams that run into it.
evamevaṃ, bhikkhave, yassa kassaci kāyagatā sati bhāvitā bahulīkatā antogadhā tassa kusalā dhammā ye keci vijjābhāgiyā”ti.
In the same way, anyone who has developed and cultivated body-immersed remembering includes all of the skillful Dharmas that play a part in realization.”
“one Dharma, monks, when developed and cultivated leads to great inspiration… great benefit … great sanctuary … rememberfulness and awareness … gaining knowledge and vision … pleasureful meditation in the present life … the realization of the fruit of knowledge and freedom.
This one Dharma, when developed and cultivated, leads to great inspiration… great benefit … great sanctuary … rememberfulness and awareness … gaining knowledge and vision … a happy abiding in the present life … the realization of the fruit of knowledge and freedom.”
AN 1.583
583
583
“Eka-dhamme, bhikkhave, bhāvite bahulīkate
“When one ☸Dharma, monks, is developed and cultivated
kāyopi passambhati, cittampi passambhati,
the body and mind become pacified,
vitakka-vicārā-pi vūpasammanti,
thinking and considering settle down,
kevalāpi vijjābhāgiyā dhammā
and all of the ☸Dharmas that play a part in realization
“When one Dharma, monks, is developed and cultivated, ignorance is given up, knowledge arises, the conceit ‘I am’ is given up, the underlying tendencies are uprooted, and the fetters are given up.
When this one Dharma is developed and cultivated, ignorance is given up, knowledge arises, the conceit ‘I am’ is given up, the underlying tendencies are uprooted, and the fetters are given up.”
“one Dharma, monks, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom.
This one Dharma, when developed and cultivated, leads to the getting of wisdom … the growth of wisdom … the increase of wisdom … to great wisdom … to widespread wisdom … to abundant wisdom … to deep wisdom … to extraordinary wisdom … to vast wisdom … to much wisdom … to fast wisdom … to light wisdom … to laughing wisdom … to swift wisdom … to sharp wisdom … to penetrating wisdom.”
Aṅguttara Nikāya 1
Numbered Discourses 1
end of section [1..30.. - Kāya-gatā-sati-vagga: body-immersed remembering: AN 1.575-615]❧
AN 2..1.. - AN 2 vagga 1. Kamma-karaṇa: Punishments AN 2.1 - AN 2.1 vajja: flaws AN 2.2 - AN 2.2 padhāna: exertion AN 2.3 - AN 2.3 tapanīya: mortifying AN 2.4 - AN 2.4 a-tapanīya: not mortifying AN 2.5 - AN 2.5 upaññāta: learned for myself AN 2.6 - AN 2.6 Saṃyojana: fetters AN 2.7 - AN 2.7 kaṇha: dark AN 2.8 - AN 2.8 sukka: bright AN 2.9 - AN 2.9 cariya: behavior AN 2.10 - AN 2.10 Vassūpanāyika: entering rainy season
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.
Afraid of the flaw to do with lives to come, 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.
‘We will fear the flaw apparent in the present life, and we will fear the flaw to do with lives to come. We will fear flaws, seeing the danger in flaws.’
The endeavor of laypeople staying in a home to provide robes, alms-food, lodgings, and medicines and supplies for the sick. And the endeavor of those gone forth from the lay life to homelessness to let go of all attachments.
Imāni kho, bhikkhave, dve padhānāni durabhisambhavāni lokasmiṃ.
These are the two endeavors that are challenging in the world.
So ‘kāyaduccaritaṃ me katan’ti tappati, ‘akataṃ me kāyasucaritan’ti tappati;
Thinking, ‘I’ve done bad things by way of body, speech, and mind’, they’re mortified. Thinking, ‘I haven’t done good things by way of body, speech, and mind’, they’re mortified.
‘vacīduccaritaṃ me katan’ti tappati, ‘akataṃ me vacīsucaritan’ti tappati;
‘manoduccaritaṃ me katan’ti tappati, ‘akataṃ me manosucaritan’ti tappati.
So ‘kāyasucaritaṃ me katan’ti na tappati, ‘akataṃ me kāyaduccaritan’ti na tappati;
Thinking, ‘I’ve done good things by way of body, speech, and mind’, they’re not mortified. Thinking, ‘I haven’t done bad things by way of body, speech, and mind’, they’re not mortified.
‘vacīsucaritaṃ me katan’ti na tappati, ‘akataṃ me vacīduccaritan’ti na tappati;
‘manosucaritaṃ me katan’ti na tappati, ‘akataṃ me manoduccaritan’ti na tappati.
Ime kho, bhikkhave, dve dhammā atapanīyā”ti.
These are the two dharmas that are not mortifying.”
“monks, I do not see a single [bad] Dharma that gives rise to doubt, or, when it has arisen, makes it increase and grow like the mind that doesn’t trace the source [of things].
“monks, I do not see a single [bad] Dharma that gives rise to doubt, or, when it has arisen, makes it increase and grow like the mind that doesn’t trace the source [of things].
When these are given up, you’re freed from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress.
Parimuccati dukkhasmāti vadāmi.
You’re freed from suffering, I say.
Ime kho, bhikkhave, dve dhammā”ti.
These are the two dharmas.”
AN 2.7 kaṇha: dark
7. Kaṇhasutta
7. Dark
“Dveme, bhikkhave, dhammā kaṇhā.
“These two dharmas, monks, are dark.
Katame dve?
What two?
Ahirikañca anottappañca.
Lack of conscience and prudence.
Ime kho, bhikkhave, dve dhammā kaṇhā”ti.
These are the two dharmas that are dark.”
AN 2.8 sukka: bright
8. Sukkasutta
8. Bright
“Dveme, bhikkhave, dhammā sukkā.
“These two dharmas, monks, are bright.
Katame dve?
What two?
Hirī ca ottappañca.
Conscience and prudence.
Ime kho, bhikkhave, dve dhammā sukkā”ti.
These are the two dharmas that are bright.”
AN 2.9 cariya: behavior
9. Cariyasutta
9. Behavior
“Dveme, bhikkhave, dhammā sukkā lokaṃ pālenti.
“These two bright things, monks, protect the world.
Katame dve?
What two?
Hirī ca ottappañca.
Conscience and prudence.
Ime kho, bhikkhave, dve sukkā dhammā lokaṃ na pāleyyuṃ, nayidha paññāyetha mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā.
If these two bright things did not protect the world, there would be no recognition of the status of mother, aunts, or wives and partners of teachers and respected people.
Sambhedaṃ loko agamissa, yathā ajeḷakā kukkuṭasūkarā soṇasiṅgālā.
The world would become promiscuous, like goats and sheep, chickens and pigs, and dogs and jackals.
Yasmā ca kho, bhikkhave, ime dve sukkā dhammā lokaṃ pālenti tasmā paññāyati mātāti vā mātucchāti vā mātulānīti vā ācariyabhariyāti vā garūnaṃ dārāti vā”ti.
But because the two bright things protect the world, there is recognition of the status of mother, aunts, and wives and partners of teachers and respected people.”
AN 2.10 Vassūpanāyika: entering rainy season
10. Vassūpanāyikasutta
10. Entering the Rainy Season
“Dvemā, bhikkhave, vassūpanāyikā.
“There are, monks, these two entries to the rainy season.
Katamā dve?
What two?
Purimikā ca pacchimikā ca.
Earlier and later.
Imā kho, bhikkhave, dve vassūpanāyikā”ti.
These are the two entries to the rainy season.”
end of section [2..1.. - AN 2 vagga 1. Kamma-karaṇa: Punishments]❧
Reflecting like this, 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.
Reflecting like this, 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.
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, bhāvanābalaṃ.
This is called the power of development.
Imāni kho, bhikkhave, dve balānī”ti.
These are the two powers.”
AN 2.13
13
13
“Dvemāni, bhikkhave, balāni.
“There are, monks, these two powers.
Katamāni dve?
What two?
Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of development.
Reflecting like this, 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.
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.
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.
Idaṃ vuccati, bhikkhave, bhāvanābalaṃ.
This is called the power of development.
Imāni kho, bhikkhave, dve balānī”ti.
These are the two powers.”
AN 2.14
14
14
“Dvemā, bhikkhave, tathāgatassa dhammadesanā.
“There are, monks, these two ways of teaching the Dhamma.
Katamā dve?
What two?
Saṅkhittena ca vitthārena ca.
In brief and in detail.
Imā kho, bhikkhave, dve tathāgatassa dhammadesanā”ti.
These are two ways of teaching the Dhamma.”
AN 2.15
15
15
“Yasmiṃ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ:
“monks, in a disciplinary issue, if neither the offending monk nor the accusing monk carefully self-reflects, you can expect that issue
‘dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissantī’ti.
will lead to lasting acrimony and enmity, and the monks won’t live comfortably.
Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ:
But in a disciplinary issue, if both the offending monk and the accusing monk carefully self-reflect, you can expect that issue
‘na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantī’ti.
won’t lead to lasting acrimony and enmity, and the monks will live comfortably.
That’s how, monks, an accusing monk carefully self-reflects.
Yasmiṃ, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu na sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissantīti.
In a disciplinary issue, if neither the offending monk nor the accusing monk carefully self-reflects, you can expect that issue will lead to lasting acrimony and enmity, and the monks won’t live comfortably.
Yasmiñca kho, bhikkhave, adhikaraṇe āpanno ca bhikkhu codako ca bhikkhu sādhukaṃ attanāva attānaṃ paccavekkhati tasmetaṃ, bhikkhave, adhikaraṇe pāṭikaṅkhaṃ na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantī”ti.
But in a disciplinary issue, if both the offending monk and the accusing monk carefully self-reflect, you can expect that issue won’t lead to lasting acrimony and enmity, and the monks will live comfortably.”
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti?
“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”
“non-Dharmic and immoral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.”
“Ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti?
“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
“Dharmic and moral conduct is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
As if he was 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.
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“ko nu kho, bho gotama, hetu ko paccayo yena m’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjantī”ti?
“What is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell?”
“But what is the cause, Master Gotama, what is the reason why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm?”
Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā apāyaṃ duggatiṃ vinipātaṃ nirayaṃ upapajjanti.
So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell.
Evaṃ kho, brāhmaṇa, katattā ca akatattā ca evam’idhekacce sattā kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjantī”ti.
So what they’ve done and what they’ve not done is why some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm.”
Yo ca accayaṃ accayato na passati, yo ca accayaṃ desentassa yathādhammaṃ nappaṭiggaṇhāti.
One who doesn’t recognize when they’ve made a mistake. And one who doesn’t properly accept the confession of someone who’s made a mistake.
Ime kho, bhikkhave, dve bālāti.
These are the two fools.
Dveme, bhikkhave, paṇḍitā.
There are two who are astute.
Katame dve?
What two?
Yo ca accayaṃ accayato passati, yo ca accayaṃ desentassa yathādhammaṃ paṭiggaṇhāti.
One who recognizes when they’ve made a mistake. And one who properly accepts the confession of someone who’s made a mistake.
Ime kho, bhikkhave, dve paṇḍitā”ti.
These are the two who are astute.”
AN 2.22
22
22
“Dveme, bhikkhave, tathāgataṃ abbhācikkhanti.
“monks, these two misrepresent the Realized One.
Katame dve?
What two?
Duṭṭho vā dosantaro, saddho vā duggahitena.
One who is hateful and hides it, and one whose faith is mistaken.
Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantī”ti.
These two misrepresent the Realized One.”
AN 2.23
23
23
“Dveme, bhikkhave, tathāgataṃ abbhācikkhanti.
“monks, these two misrepresent the Realized One.
Katame dve?
What two?
Yo ca abhāsitaṃ alapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti, yo ca bhāsitaṃ lapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti.
One who explains what was not spoken by the Realized One as spoken by him. And one who explains what was spoken by the Realized One as not spoken by him.
Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantīti.
These two misrepresent the Realized One.
Dveme, bhikkhave, tathāgataṃ nābbhācikkhanti.
These two don’t misrepresent the Realized One.
Katame dve?
What two?
Yo ca abhāsitaṃ alapitaṃ tathāgatena abhāsitaṃ alapitaṃ tathāgatenāti dīpeti, yo ca bhāsitaṃ lapitaṃ tathāgatena bhāsitaṃ lapitaṃ tathāgatenāti dīpeti.
One who explains what was not spoken by the Realized One as not spoken by him. And one who explains what was spoken by the Realized One as spoken by him.
Ime kho, bhikkhave, dve tathāgataṃ nābbhācikkhantī”ti.
These two don’t misrepresent the Realized One.”
AN 2.24
24
24
“Dveme, bhikkhave, tathāgataṃ abbhācikkhanti.
“monks, these two misrepresent the Realized One.
Katame dve?
What two?
Yo ca neyyatthaṃ suttantaṃ nītattho suttantoti dīpeti, yo ca nītatthaṃ suttantaṃ neyyattho suttantoti dīpeti.
One who explains a discourse in need of interpretation as a discourse whose meaning is explicit. And one who explains a discourse whose meaning is explicit as a discourse in need of interpretation.
Ime kho, bhikkhave, dve tathāgataṃ abbhācikkhantī”ti.
These two misrepresent the Realized One.”
AN 2.25
25
25
“Dveme, bhikkhave, tathāgataṃ nābbhācikkhanti.
“These two don’t misrepresent the Realized One.
Katame dve?
What two?
Yo ca neyyatthaṃ suttantaṃ neyyattho suttantoti dīpeti, yo ca nītatthaṃ suttantaṃ nītattho suttantoti dīpeti.
One who explains a discourse in need of interpretation as a discourse in need of interpretation. And one who explains a discourse whose meaning is explicit as a discourse whose meaning is explicit.
Ime kho, bhikkhave, dve tathāgataṃ nābbhācikkhantī”ti.
These two don’t misrepresent the Realized One.”
AN 2.26
26
26
“Paṭicchannakammantassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā—
“monks, when you hide your misdeeds, you can expect one of two destinies:
nirayo vā tiracchānayoni vāti.
hell or the animal realm.
Appaṭicchannakammantassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā—
When you don’t hide your misdeeds, you can expect one of two destinies:
devā vā manussā vā”ti.
as a god or a human.”
AN 2.27
27
27
“Micchādiṭṭhikassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā—
“monks, when you have wrong view, you can expect one of two destinies:
nirayo vā tiracchānayoni vā”ti.
hell or the animal realm.”
AN 2.28
28
28
“Sammādiṭṭhikassa, bhikkhave, dvinnaṃ gatīnaṃ aññatarā gati pāṭikaṅkhā—
“monks, when you have right view, you can expect one of two destinies:
devā vā manussā vā”ti.
as a god or a human.”
AN 2.29
29
29
“Dussīlassa, bhikkhave, dve paṭiggāhā—
“There are two places waiting to receive an unethical person:
nirayo vā tiracchānayoni vā.
hell and the animal realm.
Sīlavato, bhikkhave, dve paṭiggāhā—
There are two places waiting to receive an ethical person:
It is totally the level of a good person to be grateful and thankful.”
AN 2.33
33
33
“Dvinnāhaṃ, bhikkhave, na suppatikāraṃ vadāmi.
“monks, I say that these two people cannot easily be repaid.
Katamesaṃ dvinnaṃ?
What two?
Mātu ca pitu ca.
Mother and father.
Ekena, bhikkhave, aṃsena mātaraṃ parihareyya, ekena aṃsena pitaraṃ parihareyya vassasatāyuko vassasatajīvī so ca nesaṃ ucchādanaparimaddananhāpanasambāhanena.
You would not have done enough to repay your mother and father even if you were to carry your mother around on one shoulder, and your father on the other, and if you lived like this for a hundred years, and if you were to anoint, massage, bathe, and rub them;
Te ca tattheva muttakarīsaṃ cajeyyuṃ, na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā.
and even if they were to defecate and urinate right there.
Imissā ca, bhikkhave, mahāpathaviyā pahūtarattaratanāya mātāpitaro issarādhipacce rajje patiṭṭhāpeyya, na tveva, bhikkhave, mātāpitūnaṃ kataṃ vā hoti paṭikataṃ vā.
Even if you were to establish your mother and father as supreme monarchs of this great earth, abounding in the seven treasures, you would still not have done enough to repay them.
But you have done enough, more than enough, to repay them if you encourage, settle, and ground unfaithful parents in faith, unethical parents in ethical conduct, stingy parents in generosity, or ignorant parents in wisdom.”
Then a certain brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“kiṃvādī bhavaṃ gotamo kimakkhāyī”ti?
“What does Master Gotama teach? What does he explain?”
“Kiriyavādī cāhaṃ, brāhmaṇa, akiriyavādī cā”ti.
“Brahmin, I teach action and inaction.”
“Yathākathaṃ pana bhavaṃ gotamo kiriyavādī ca akiriyavādī cā”ti?
“But in what way does Master Gotama teach action and inaction?”
It’s a monk who 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.
So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati.
When their body breaks up, after death, they’re reborn in one of the orders of gods.
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.
It’s a monk who 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.
So aññataraṃ santaṃ cetovimuttiṃ upasampajja viharati.
They enter and remain in a certain peaceful state of freed mind.
So kāyassa bhedā paraṃ maraṇā aññataraṃ devanikāyaṃ upapajjati.
When their body breaks up, after death, they’re reborn in one of the orders of gods.
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.
“Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the monks about a person with internal fetters and one with external fetters.
Then the Buddha, as easily as a strong person would extend or contract their arm, vanished from Jeta’s Grove and reappeared in the Eastern Monastery, the stilt longhouse of Migāra’s mother, in front of Sāriputta.
‘Sir, Venerable Sāriputta is in the Eastern Monastery, the stilt longhouse of Migāra’s mother, where he is teaching the monks about a person with internal fetters and one with external fetters.
Sir, please go to Venerable Sāriputta out of compassion.’
Tā kho pana, sāriputta, devatā dasapi hutvā vīsampi hutvā tiṃsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti, na ca aññamaññaṃ byābādhenti.
Those deities, though they number ten, twenty, thirty, forty, fifty, or sixty, can stand on the point of a needle without bumping up against each other.
Siyā kho pana, sāriputta, evamassa:
Sāriputta, you might think:
‘tattha nūna tāsaṃ devatānaṃ tathā cittaṃ bhāvitaṃ yena tā devatā dasapi hutvā vīsampi hutvā tiṃsampi hutvā cattālīsampi hutvā paññāsampi hutvā saṭṭhipi hutvā āraggakoṭinitudanamattepi tiṭṭhanti na ca aññamaññaṃ byābādhentī’ti.
‘Surely those deities, since so many of them can stand on the point of a needle without bumping up against each other, must have developed their minds in that place.’
Na kho panetaṃ, sāriputta, evaṃ daṭṭhabbaṃ.
But you should not see it like this.
Idheva kho, sāriputta, tāsaṃ devatānaṃ tathā cittaṃ bhāvitaṃ, yena tā devatā dasapi hutvā … pe … na ca aññamaññaṃ byābādhenti.
It was right here that those deities developed their minds.
Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ:
So you should train like this:
‘santindriyā bhavissāma santamānasā’ti.
‘We shall have peaceful faculties and peaceful minds.’
When the greetings and polite conversation were over, he sat down to one side and said to Mahākaccāna:
“ko nu kho, bho kaccāna, hetu ko paccayo yena khattiyāpi khattiyehi vivadanti, brāhmaṇāpi brāhmaṇehi vivadanti, gahapatikāpi gahapatikehi vivadantī”ti?
“What is the cause, Master Kaccāna, what is the reason why aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders?”
“It is because of their insistence on sensual desire, their attachment, greed, and obsession, that aristocrats fight with aristocrats, brahmins fight with brahmins, and householders fight with householders.”
When this was said, the brahmin Ārāmadaṇḍa got up from his seat, arranged his robe over one shoulder, knelt on his right knee, raised his joined palms toward the Buddha, and spoke these words of inspiration three times:
“Namo tassa bhagavato arahato sammāsambuddhassa.
“Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Namo tassa bhagavato arahato sammāsambuddhassa.
Homage to that Blessed One, the perfected one, the fully awakened Buddha!
Yo hi so bhagavā imañceva kāmarāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto, imañca diṭṭhirāgābhinivesavinibandhapaligedhapariyuṭṭhānajjhosānaṃ samatikkanto”ti.
He who has gone beyond the insistence on sensual desire and the insistence on views.
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 Kaccāna has made the Dharma clear in many ways.
“I have heard, Master Kaccāna, that the ascetic Kaccāna doesn’t bow to old brahmins, the 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 kaccāna, tatheva?
And this is indeed the case,
Na hi bhavaṃ kaccāno brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti.
for the ascetic Kaccāna 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 kaccāna, na sampannamevā”ti.
This is not appropriate, Master Kaccāna.”
“Atthi, brāhmaṇa, tena bhagavatā jānatā passatā arahatā sammāsambuddhena vuddhabhūmi ca akkhātā daharabhūmi ca.
“There is the stage of an elder and the stage of youth as explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha.
If an elder, though eighty, ninety, or a hundred years old, still dwells in the midst of sensual pleasures, enjoying them, consumed by thoughts of them, burning with fever for them, and eagerly seeking more,
When this was said, the brahmin Kandarāyana got up from his seat, placed his robe over one shoulder, and bowed with his head at the feet of the young monks, saying:
“vuddhā bhavanto, vuddhabhūmiyaṃ ṭhitā.
“The masters are elders, at the stage of the elder;
“monks, by memorizing the discourses incorrectly, taking only a semblance of the phrasing, some monks shut out the meaning and the Dharma. They act for the hurt and unhappiness of the people, for the harm, hurt, and suffering of many people, of gods and humans.
Bahuñca te, bhikkhave, bhikkhū apuññaṃ pasavanti, te cimaṃ saddhammaṃ antaradhāpenti.
They make much bad karma and make the true Dharma disappear.
But by memorizing the discourses well, not taking only a semblance of the phrasing, some monks reinforce the meaning and the Dharma. They act for the welfare and happiness of the people, for the benefit, welfare, and happiness of the people, of gods and humans.
Bahuñca te, bhikkhave, bhikkhū puññaṃ pasavanti, te cimaṃ saddhammaṃ ṭhapentī”ti.
They make much merit and make the true Dharma continue.”
end of section [2..4.. - AN 2 vagga 4. Peaceful Mind 4. Samacittavagga]❧
An assembly where the monks are restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying minds and undisciplined faculties.
An assembly where the monks are not restless, insolent, fickle, gossipy, or loose-tongued, but have established rememberfulness, lucid-discerning, undistractible-lucidity, unified minds, and restrained faculties.
An assembly where the monks live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
An assembly where 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.
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.
An assembly where 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 follow their example.
Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They too 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.
An assembly where the monks 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’.
An assembly where the monks 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’.
An assembly educated in fancy talk, not in questioning, and an assembly educated in questioning, not in fancy talk.
Katamā ca, bhikkhave, okkācitavinītā parisā nopaṭipucchāvinītā?
And what is an assembly educated in fancy talk, not in questioning?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ye te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṃyuttā tesu bhaññamānesu na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti.
It is an assembly where, when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the monks do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those Dharmas are worth learning and memorizing.
Ye pana te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti, te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti, te ca taṃ dhammaṃ pariyāpuṇitvā na ceva aññamaññaṃ paṭipucchanti na ca paṭivicaranti:
But when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the monks do want to listen. They pay attention and apply their minds to understand them, and they think those Dharmas are worth learning and memorizing. But when they’ve learned those Dharmas they don’t question or examine each other, saying:
‘idaṃ kathaṃ, imassa ko attho’ti?
‘Why does it say this? What does that mean?’
Te avivaṭañceva na vivaranti, anuttānīkatañca na uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ na paṭivinodenti.
So they don’t clarify what is unclear, or reveal what is obscure, or dispel doubt regarding the many doubtful matters.
Ayaṃ vuccati, bhikkhave, okkācitavinītā parisā no paṭipucchāvinītā.
This is called an assembly educated in fancy talk, not in questioning.
Katamā ca, bhikkhave, paṭipucchāvinītā parisā nookkācitavinītā?
And what is an assembly educated in questioning, not in fancy talk?
Idha, bhikkhave, yassaṃ parisāyaṃ bhikkhū ye te suttantā kavitā kāveyyā cittakkharā cittabyañjanā bāhirakā sāvakabhāsitā tesu bhaññamānesu na sussūsanti na sotaṃ odahanti na aññā cittaṃ upaṭṭhapenti, na ca te dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti.
It is an assembly where, when discourses composed by poets—poetry, with fancy words and phrases, composed by outsiders or spoken by disciples—are being recited the monks do not want to listen. They don’t pay attention or apply their minds to understand them, nor do they think those Dharmas are worth learning and memorizing.
Ye pana te suttantā tathāgatabhāsitā gambhīrā gambhīratthā lokuttarā suññatāpaṭisaṃyuttā tesu bhaññamānesu sussūsanti sotaṃ odahanti aññā cittaṃ upaṭṭhapenti, te ca dhamme uggahetabbaṃ pariyāpuṇitabbaṃ maññanti.
But when discourses spoken by the Realized One—deep, profound, transcendent, dealing with emptiness—are being recited the monks do want to listen. They pay attention and apply their minds to understand them, and they think those Dharmas are worth learning and memorizing.
Te taṃ dhammaṃ pariyāpuṇitvā aññamaññaṃ paṭipucchanti paṭivicaranti:
And when they’ve learned those Dharmas they question and examine each other, saying:
‘idaṃ kathaṃ, imassa ko attho’ti?
‘Why does it say this? What does that mean?’
Te avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.
So they clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
‘The monk so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of the Dharmas; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’
Te tena lābhaṃ labhanti.
In this way they get material things.
Te taṃ lābhaṃ labhitvā gathitā mucchitā ajjhopannā anādīnavadassāvino anissaraṇapaññā paribhuñjanti.
And when they get these things, they use them tied, stupefied, attached, blind to the drawbacks, and not understanding the escape.
Ayaṃ vuccati, bhikkhave, āmisagaru parisā no saddhammagaru.
This is called an assembly that values material things, not the true Dharma.
Katamā ca, bhikkhave, saddhammagaru parisā noāmisagaru?
And what is an assembly that values the true Dharma, not material things?
‘The monk so-and-so is freed both ways; so-and-so is freed by wisdom; so-and-so is a direct witness; so-and-so is attained to view; so-and-so is freed by faith; so-and-so is a follower of the Dharmas; so-and-so is a follower by faith; so-and-so is ethical, of good character; so-and-so is unethical, of bad character.’
Te tena lābhaṃ labhanti.
In this way they get material things.
Te taṃ lābhaṃ labhitvā agathitā amucchitā anajjhosannā ādīnavadassāvino nissaraṇapaññā paribhuñjanti.
And when they get these things, they use them untied, unstupefied, unattached, seeing the drawbacks, and understanding the escape.
An assembly where legal acts against the Dharma proceed, while legal acts in line with the Dharma don’t proceed. Legal acts against the training proceed, while legal acts in line with the training don’t proceed. Legal acts against the Dharma are explained, while legal acts in line with the Dharma aren’t explained. Legal acts against the training are explained, while legal acts in line with the training aren’t explained.
An assembly where legal acts in line with the Dharma proceed, while legal acts against the Dharma don’t proceed. Legal acts in line with the training proceed, while legal acts against the training don’t proceed. Legal acts in line with the Dharma are explained, while legal acts against the Dharma aren’t explained. Legal acts in line with the training are explained, while legal acts against the training aren’t explained.
Then they persuade each other or allow themselves to be persuaded, and they convince each other or allow themselves to be convinced.
Te saññattibalā nijjhattibalā paṭinissaggamantino, na tameva adhikaraṇaṃ thāmasā parāmāsā abhinivissa voharanti:
Since they are able to persuade and convince each other, they let go of their opinions. They don’t obstinately stick to that disciplinary issue or insist that:
If a monk—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’
If a monk—whether senior, middle, or junior—were to admonish me, they wouldn’t be sympathetic, and I’d bother them by saying “No!” And anyway I wouldn’t deal with it even if I saw what I did wrong.’
and I should admonish any monk, whether senior, middle, or junior.
Thero cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ.
If a monk—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’
Majjhimo cepi maṃ vadeyya … pe … navo cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ’.
and I’ll admonish any monk, whether senior, middle, or junior.
Thero cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ.
If a monk—whether senior, middle, or junior—were to admonish me, they’d be sympathetic, so I wouldn’t bother them, but say “Thank you!” And I’d deal with it when I saw what I did wrong.’
Majjhimo cepi maṃ vadeyya … pe … navo cepi maṃ vadeyya hitānukampī maṃ vadeyya no ahitānukampī, sādhūti naṃ vadeyyaṃ na naṃ viheṭheyyaṃ passampissa paṭikareyyaṃ’.
“In a disciplinary issue, when the tale-bearing on both sides—with contempt for each other’s views, resentful, bitter, and exasperated—is not settled internally, you can expect that this disciplinary issue will be
‘dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca na phāsuṃ viharissanti’.
long, fractious, and troublesome, and the monks won’t live comfortably.
In a disciplinary issue, when the tale-bearing on both sides—with contempt for each other’s views, resentful, bitter, and exasperated—is well settled internally, you can expect that this disciplinary issue
‘na dīghattāya kharattāya vāḷattāya saṃvattissati, bhikkhū ca phāsuṃ viharissantī’”ti.
won’t lead to lasting acrimony and enmity, and the monks will live comfortably.”
AN 2..7.. - AN 2 vagga 7 sukha: Happiness AN 2.64 - AN 2.64 lay vs. ordained AN 2.65 - AN 2.65 kāma 5kg vs. nekkhamma j1🌘 AN 2.66 - AN 2.66 clinging vs. no clinging AN 2.67 - AN 2.67 with Āsava vs. without AN 2.68 - AN 2.68 carnal 5kg vs. non-carnal 4j🌕 AN 2.69 - AN 2.69 noble vs. ignoble AN 2.70 - AN 2.70 kāya vs. cetasika, mental better AN 2.71 - AN 2.71 with pīti = j2🌗, without = j3🌖 AN 2.72 - AN 2.72 sāta j2🌗 vs. upekkha j3🌖 (see samādhi in 3 ways, AN 9.33) AN 2.73 - AN 2.73 with samādhi vs. without AN 2.74 - AN 2.74 relying on pīti vs. without AN 2.75 - AN 2.75 relies on sāta vs. upekkha AN 2.76 - AN 2.76 relies on form vs. formless
AN 2.64 lay vs. ordained
64
64
“Dvemāni, bhikkhave, sukhāni.
“There are, monks, these two kinds of happiness.
Katamāni dve?
What two?
Gihisukhañca pabbajitasukhañca.
The happiness of laypeople, and the happiness of renunciates.
‘tādisī homi yādisī 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.”
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134
“Dvīhi, 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 two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
When a foolish, incompetent bad person has these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Dvīhi, 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 two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
When an astute, competent good person has these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
135
135
“Dvīhi, 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 two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
When a foolish, incompetent bad person has these two qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Dvīhi, 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 two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
When an astute, competent good person has these two qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
136
136
“Dvīsu, bhikkhave, micchāpaṭipajjamāno 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 two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
When a foolish, incompetent bad person acts wrongly toward these two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Dvīsu, bhikkhave, sammāpaṭipajjamāno 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 two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
When an astute, competent good person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
137
137
“Dvīsu, bhikkhave, micchāpaṭipajjamāno 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 two people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamesu dvīsu?
What two?
Tathāgate ca tathāgatasāvake ca.
The Realized One and a disciple of the Realized One.
Imesu kho, bhikkhave, micchāpaṭipajjamāno bālo abyatto asappuriso khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatīti.
When a foolish, incompetent bad person acts wrongly toward these people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Dvīsu, bhikkhave, sammāpaṭipajjamāno 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 two 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 dvīsu?
What two?
Tathāgate ca tathāgatasāvake ca.
The Realized One and a disciple of the Realized One.
When an astute, competent good person acts rightly toward these two people they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
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138
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Sacittavodānañca na ca kiñci loke upādiyati.
Cleaning your own mind, and not grasping at anything in the world.
Ime kho, bhikkhave, dve dhammā”ti.
These are the two dharmas.”
139
139
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Kodho ca upanāho ca.
Anger and hostility.
Ime kho, bhikkhave, dve dhammā”ti.
These are the two dharmas.”
140
140
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Kodhavinayo ca upanāhavinayo ca.
Dispelling anger and dispelling hostility.
Ime kho, bhikkhave, dve dhammā”ti.
These are the two dharmas.”
end of section [2..12.. - AN 2 vagga 12. Aspiration]❧
§ – AN 2 vagga 13. Giving
13. Dānavagga
13. Giving
141
141
“Dvemāni, bhikkhave, dānāni.
“There are these two gifts.
Katamāni dve?
What two?
Āmisadānañca dhammadānañca.
A gift of material things and a gift of the Dharma.
The better of these two kinds of increase is increase in the Dharma.”
end of section [2..14.. - AN 2 vagga 14. Welcome]❧
§ – AN 2 vagga 15. Attainment
15. Samāpattivagga
15. Attainment
163
163
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Samāpattikusalatā ca samāpattivuṭṭhānakusalatā ca.
Skill in meditative attainments and skill in emerging from those attainments.
Ime kho, bhikkhave, dve dhammā”ti.
These are the two dharmas.”
164
164
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Ajjavañca maddavañca.
Integrity and gentleness.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
165
165
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Khanti ca soraccañca.
Patience and gentleness.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
166
166
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Sākhalyañca paṭisanthāro ca.
Friendliness and hospitality.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
167
167
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Avihiṃsā ca soceyyañca.
Harmlessness and purity.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
168
168
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Indriyesu aguttadvāratā ca bhojane amattaññutā ca.
Not guarding the sense doors and eating too much.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
169
169
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Indriyesu guttadvāratā ca bhojane mattaññutā ca.
Guarding the sense doors and moderation in eating.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
170
170
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Paṭisaṅkhānabalañca bhāvanābalañca.
The power of reflection and the power of development.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
171
171
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Satibalañca samādhibalañca.
The power of rememberfulness and the power of undistractible-lucidity.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
172
172
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Samatho ca vipassanā ca.
Serenity and discernment.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
173
173
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Sīlavipatti ca diṭṭhivipatti ca.
Failure in ethical conduct and failure in view.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
174
174
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Sīlasampadā ca diṭṭhisampadā ca.
Accomplishment in ethical conduct and accomplishment in view.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
175
175
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Sīlavisuddhi ca diṭṭhivisuddhi ca.
Purification of ethics and purification of view.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
176
176
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Diṭṭhivisuddhi ca yathādiṭṭhissa ca padhānaṃ.
Purification of view and making an effort in line with that view.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
177
177
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Asantuṭṭhitā ca kusalesu dhammesu, appaṭivānitā ca padhānasmiṃ.
To never be content with skillful Dharmas, and to never stop trying.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
178
178
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Muṭṭhassaccañca asampajaññañca.
Lack of rememberfulness and lack of lucid-discerning.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
179
179
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Sati ca sampajaññañca.
rememberfulness and lucid-discerning.
Ime kho, bhikkhave, dve dhammā”ti.
These are the two dharmas.”
end of section [2..15.. - AN 2 vagga 15. Attainment]❧
§ – AN 2 vagga 16. Abbreviated Texts Beginning with Anger
16. Kodhapeyyāla
16. Abbreviated Texts Beginning with Anger
180
180
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Kodho ca upanāho ca … makkho ca paḷāso ca … issā ca macchariyañca … māyā ca sāṭheyyañca … ahirikañca anottappañca.
Anger and hostility … offensiveness and contempt … envy and stinginess … deceit and deviousness … lack of conscience and prudence.
Ime kho, bhikkhave, dve dhammā”.
These are the two dharmas.”
181–185
181–185
“Dveme, bhikkhave, dhammā.
“There are these two dharmas.
Katame dve?
What two?
Akkodho ca anupanāho ca … amakkho ca apaḷāso ca … anissā ca amacchariyañca … amāyā ca asāṭheyyañca … hirī ca ottappañca.
Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca.
Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
“These two dharmas don’t lead to the decline of a monk trainee.
Katame dve?
What two?
Akkodho ca anupanāho ca … amakkho ca apaḷāso ca … anissā ca amacchariyañca … amāyā ca asāṭheyyañca … hirī ca ottappañca.
Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Ime kho, bhikkhave, dve dhammā sekhassa bhikkhuno aparihānāya saṃvattanti”.
These two dharmas don’t lead to the decline of a monk trainee.”
“Anyone who has two dharmas is raised up to heaven.
Katamehi dvīhi?
What two?
Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca.
Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
“When they have two dharmas, some people—when their body breaks up, after death—are reborn in a good place, a heavenly realm.
Katamehi dvīhi?
What two?
Akkodhena ca anupanāhena ca … amakkhena ca apaḷāsena ca … anissāya ca amacchariyena ca … amāyāya ca asāṭheyyena ca … hiriyā ca ottappena ca.
Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
“These two dharmas are unskillful … are skillful … are blameworthy … are blameless … have suffering as outcome … have happiness as outcome … result in suffering … result in happiness … are hurtful … are not hurtful.
Katame dve?
What two?
Akkodho ca anupanāho ca … amakkho ca apaḷāso ca … anissā ca amacchariyañca … amāyā ca asāṭheyyañca … hirī ca ottappañca.
Freedom from anger and hostility … freedom from offensiveness and contempt … freedom from envy and stinginess … freedom from deceit and deviousness … conscience and prudence.
Ime kho, bhikkhave, dve dhammā abyābajjhā”ti. (1–50.)
These are the two dharmas that are not hurtful.”
§ – AN 2 vagga 18. Abbreviated Texts Beginning with the Training
For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted monks … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining flaws that affect the present life and protecting against flaws that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful Dharmas that affect the present life and protecting against unskillful Dharmas that affect lives to come … Out of sympathy for laypeople and for breaking up factions of monks with wicked desires … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true Dharma and the support of the training.
Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṃ sikkhāpadaṃ paññattan”ti.
These are the two reasons why the Realized One laid down training rules for his disciples.”
“For two reasons the Realized One laid down for his disciples the monastic code … the recitation of the monastic code … the suspension of the recitation of the monastic code … the invitation to admonish … the setting aside of the invitation to admonish … the disciplinary act of censure … placing under dependence … banishment … reconciliation … debarment … probation … being sent back to the beginning … penance … reinstatement … restoration … removal … ordination … an act with a motion … an act with a motion and one announcement … an act with a motion and three announcements … laying down what was not previously laid down … amending what was laid down … the settling of a disciplinary matter in the presence of those concerned … the settling of a disciplinary matter by accurate recollection … the settling of a disciplinary matter due to recovery from madness … the settling of a disciplinary matter due to the acknowledgement of the offense … the settling of a disciplinary matter by the decision of a majority … the settling of a disciplinary matter by a verdict of aggravated misconduct … the settling of a disciplinary matter by covering over with grass.
For the well-being and comfort of the Saṅgha … For keeping difficult persons in check and for the comfort of good-hearted monks … For restraining defilements that affect the present life and protecting against defilements that affect lives to come … For restraining threats to the present life and protecting against threats to lives to come … For restraining flaws that affect the present life and protecting against flaws that affect lives to come … For restraining hazards that affect the present life and protecting against hazards that affect lives to come … For restraining unskillful Dharmas that affect the present life and protecting against unskillful Dharmas that affect lives to come … Out of sympathy for laypeople and for breaking up factions of monks with wicked desires … For inspiring confidence in those without it, and increasing confidence in those who have it … For the continuation of the true Dharma and the support of the training.
Ime kho, bhikkhave, dve atthavase paṭicca tathāgatena sāvakānaṃ tiṇavatthārako paññatto”ti. (11–300.)
These are the two reasons why the Realized One laid down the settlement of a disciplinary matter by covering over with grass for his disciples.”
§ – AN 2 vagga 19. Abbreviated Texts Beginning with Greed
19. Rāgapeyyāla
19. Abbreviated Texts Beginning with Greed
310–321
310–321
“Rāgassa, bhikkhave, abhiññāya dve dhammā bhāvetabbā.
“For insight into greed, two dharmas should be developed.
Katame dve?
What two?
Samatho ca vipassanā ca.
Serenity and discernment.
Rāgassa, bhikkhave, abhiññāya ime dve dhammā bhāvetabbā”ti. (1)
For insight into greed, these two dharmas should be developed.”
“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, two dharmas should be developed.”
It’s like a fire that spreads from a hut made of reeds or grass, and burns down even a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered.
They don’t recognize when they’ve made a mistake. When they do recognize it they don’t deal with it properly. And when someone else confesses a mistake to them, they don’t accept it properly.
They recognize when they’ve made a mistake. When they recognize it they deal with it properly. And when someone else confesses a mistake to them, they accept it properly.
They ask a question improperly. They answer a question improperly. And when someone else answers a question properly—with well-rounded, coherent, and relevant words and phrases—they disagree with it.
They ask a question properly. They answer a question properly. And when someone else answers a question properly—with well-rounded, coherent, and relevant words and phrases—they agree with it.
‘We will reject the three qualities by which a fool is known, and we will undertake and follow the three qualities by which an astute person is known.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
AN 3.9 Khata: Broken
9. Khatasutta
9. Broken
“Tīhi, 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 three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
When a foolish, incompetent bad person has these three qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Tīhi, 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 three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
When an astute, competent good person has these three qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
“monks, a well-known monk who has three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
A well-known monk who has these three qualities is acting for the hurt and unhappiness of the people, for the harm, hurt, and suffering of gods and humans.
A well-known monk who has three qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.
A well-known monk who has these three qualities is acting for the welfare and happiness of the people, for the benefit, welfare, and happiness of gods and humans.”
The place where the monk truly understands: ‘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’.
The place where the 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 asinine-inclinations.
It’s when some person 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, fragrances, and makeup; or bed, house, and lighting.
So suṇāti:
They hear this:
‘itthannāmo kira khattiyo khattiyehi khattiyābhisekena abhisitto’ti.
‘They say the warrior-nobles have anointed the warrior-noble named so-and-so as king.’
It’s when some person is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.
‘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 asinine-inclinations.’
‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
‘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 asinine-inclinations.’
‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
Ayaṃ vuccati, bhikkhave, puggalo āsaṃso.
This is called a hopeful person.
Katamo ca, bhikkhave, puggalo vigatāso?
And what, monks, is a person who has done away with hope?
Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo.
It’s when a monk is a perfected one, who has ended all asinine-inclinations.
‘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 asinine-inclinations.’
‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
“Monk, a wheel-turning monarch provides just protection and security for his court, relying only on dharma—honoring, respecting, and venerating dharma, having dharma as his flag, banner, and authority.
He provides just protection and security for his warrior-nobles, vassals, troops, brahmins and householders, people of town and country, ascetics and brahmins, beasts and birds.
In the same way, monk, a Realized One, a perfected one, a fully awakened Buddha, a just and Dharmic king, provides just protection and security regarding bodily actions, relying only on dharma—honoring, respecting, and venerating dharma, having dharma as his flag, banner, and authority.
‘evarūpaṃ kāyakammaṃ sevitabbaṃ, evarūpaṃ kāyakammaṃ na sevitabban’ti.
‘This kind of bodily action should be cultivated. This kind of bodily action should not be cultivated.’
And when a Realized One, a perfected one, a fully awakened Buddha has provided just protection and security regarding actions of body, speech, and mind, he rolls forth the supreme Wheel of Dhamma.
Saying, ‘I can, Your Majesty,’ the chariot-maker finished the second wheel in six days. Taking the pair of wheels he went up to King Pacetana, and said this to the king:
‘idaṃ te, deva, navaṃ cakkayugaṃ niṭṭhitan’ti.
‘Your Majesty, these are your two new wheels, finished.’
‘Yañca te idaṃ, samma rathakāra, cakkaṃ chahi māsehi niṭṭhitaṃ chārattūnehi yañca te idaṃ cakkaṃ chahi divasehi niṭṭhitaṃ, imesaṃ kiṃ nānākaraṇaṃ?
‘But, my good chariot-maker, what is the difference between the wheel that was finished in six days less than six months, and the wheel finished in just six days?
Whatever monk or nun has not given up the crooks, flaws, and defects of body, speech, and mind has fallen from The Dharma and training, just like the wheel that was finished in six days.
Whatever monk or nun has given up the crooks, flaws, and defects of body, speech, and mind is established in The Dharma and training, just like the wheel that was finished in six days less than six months.
In the same way, a monk who has three factors is unable to acquire more skillful Dharmas or to increase the skillful Dharmas they’ve already acquired.
Katamehi tīhi?
What three?
Idha, bhikkhave, bhikkhu pubbaṇhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, majjhanhikasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti, sāyanhasamayaṃ na sakkaccaṃ samādhinimittaṃ adhiṭṭhāti.
It’s when a monk doesn’t carefully apply themselves to a meditation subject as a basis of undistractible-lucidity in the morning, at midday, and in the afternoon.
It’s when a monk carefully applies themselves to a meditation subject as a basis of undistractible-lucidity in the morning, at midday, and in the afternoon.
‘This good shopkeeper keeps an eye out and is responsible. They are capable of providing for their wives and children, and paying us back from time to time.’
It’s when a monk truly understands: ‘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’.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Idha, bhikkhave, bhikkhu ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā te kālena kālaṃ upasaṅkamitvā paripucchati paripañhati:
It’s when from time to time a monk goes up to those monks who are very learned—knowledgeable in the scriptures, who have memorized the Dharmas, the Vinaya, and the outlines—and asks them questions:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti?
‘Why, sir, does it say this? What does that mean?’
Tassa te āyasmanto avivaṭañceva vivaranti, anuttānīkatañca uttānīkaronti, anekavihitesu ca kaṅkhāṭhāniyesu dhammesu kaṅkhaṃ paṭivinodenti.
Those venerables clarify what is unclear, reveal what is obscure, and dispel doubt regarding the many doubtful matters.
In some cases, a person who is freed by earned-trust is practicing for perfection, while the direct witness and the one attained to view are once-returners or non-returners.
Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ:
In this matter, it’s not easy to definitively declare that
‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti.
In some cases, a direct witness is practicing for perfection, while the one freed by earned-trust and the one attained to view are once-returners or non-returners.
Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ:
In this matter, it’s not easy to definitively declare that
‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’ti.
In some cases, one attained to view is practicing for perfection, while the one freed by earned-trust and the direct witness are once-returners or non-returners.
Na khvettha, sāriputta, sukaraṃ ekaṃsena byākātuṃ:
In this matter, it’s not easy to definitively declare that
‘ayaṃ imesaṃ tiṇṇaṃ puggalānaṃ abhikkantataro ca paṇītataro cā’”ti.
one of these three people is finest.”
end of section [3.21 - AN 3.21 Samiddha: Samiddha]❧
In some cases a patient will recover from an illness, regardless of whether or not they get suitable food and medicines, and a capable carer.
Idha pana, bhikkhave, ekacco gilāno labhantova sappāyāni bhojanāni no alabhanto, labhantova sappāyāni bhesajjāni no alabhanto, labhantova patirūpaṃ upaṭṭhākaṃ no alabhanto vuṭṭhāti tamhā ābādhā.
In some cases a patient can recover from an illness, but only if they get suitable food and medicines, and a capable carer, and not if they don’t get these things.
Now, it’s for the sake of the last patient—who will recover only if they get suitable food and medicines, and a capable carer—that food, medicines, and a carer are prescribed.
Some people don’t enter the sure path with regards to skillful Dharmas, regardless of whether or not they get to see a Realized One, and to hear The Dharma and training that he proclaims.
Some people do enter the sure path with regards to skillful Dharmas, regardless of whether or not they get to see a Realized One, and to hear The Dharma and training that he proclaims.
Some people can enter the sure path with regards to skillful Dharmas, but only if they get to see a Realized One, and to hear The Dharma and training that he proclaims, and not when they don’t get those things.
Now, it’s for the sake of this last person that Dharma the Dhamma is prescribed, that is, the one who can enter the sure path with regards to skillful Dharmas, but only if they get to see a Realized One, and to hear The Dharma and training that he proclaims.
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vedayati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.
These are the three people found in the world.
AN 3.24 Bahukāra: Very Helpful
24. Bahukārasutta
24. Very Helpful
“Tayome, bhikkhave, puggalā puggalassa bahukārā.
monks, these three people are very helpful to another.
Furthermore, the person who has enabled you to 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’.
Furthermore, the person who has enabled you to realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with your own insight due to the ending of asinine-inclinations.
And I also say that it’s not easy to repay these three people by bowing down to them, rising up for them, greeting them with joined palms, and observing proper etiquette for them; or by providing them with robes, alms-food, lodgings, and medicines and supplies for the sick.”
It’s someone who truly understands: ‘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’.
In the same way, someone truly understands: ‘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’.
Ayaṃ vuccati, bhikkhave, vijjūpamacitto puggalo.
This is called a person with a mind like lightning.
It’s someone 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 asinine-inclinations.
Thinking, ‘I’ll fulfill the entire spectrum of ethical conduct I haven’t yet fulfilled, or support with wisdom in every situation the ethical conduct I’ve already fulfilled.
I’ll fulfill the entire spectrum of undistractible-lucidity I haven’t yet fulfilled, or support with wisdom in every situation the undistractible-lucidity I’ve already fulfilled.
It’s a person who is unethical, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.
Evarūpo, bhikkhave, puggalo jigucchitabbo na sevitabbo na bhajitabbo na payirupāsitabbo.
You should be disgusted by such a person, and you shouldn’t associate with, accompany, or attend them.
It’s someone who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I know.’ Knowing, they say ‘I don’t know.’ Not seeing, they say ‘I see.’ And seeing, they say ‘I don’t see.’ So they deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
It’s someone who is summoned to a council, an assembly, a family meeting, a guild, or to the royal court, and asked to bear witness: ‘Please, mister, say what you know.’ Not knowing, they say ‘I don’t know.’ Knowing, they say ‘I know.’ Not seeing, they say ‘I don’t see.’ And seeing, they say ‘I see.’ So they don’t deliberately lie for the sake of themselves or another, or for some trivial worldly reason.
Nor do they have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
But they don’t have the kind of vision that’s needed to know the difference between qualities that are skillful and unskillful, blameworthy and blameless, inferior and superior, and those on the side of dark and bright.
And they have the kind of vision that’s needed to know the difference between skillful and unskillful, blameworthy and blameless, inferior and superior, or qualities on the side of dark and bright.
The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti;
But even while sitting there, that person doesn’t pay attention to the beginning, middle, or end of the discussion.
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti.
And when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion.
Seyyathāpi, bhikkhave, kumbho nikujjo tatra udakaṃ āsittaṃ vivaṭṭati, no saṇṭhāti;
It’s like when a pot full of water is tipped over, so the water drains out and doesn’t stay.
The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
So tasmiṃ āsane nisinno tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti;
But even while sitting there, that person doesn’t pay attention to the discussion in the beginning, middle, or end.
vuṭṭhitopi tamhā āsanā tassā kathāya neva ādiṃ manasi karoti, na majjhaṃ manasi karoti, na pariyosānaṃ manasi karoti.
And when they get up from their seat, they don’t pay attention to the beginning, middle, or end of the discussion.
The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
The monks teach them Dhamma that’s good in the beginning, good in the middle, and good in the end, meaningful and well-phrased. And they reveal a spiritual practice that’s entirely full and pure.
Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“Siyā nu kho, bhante, bhikkhuno tathārūpo samādhipaṭilābho yathā imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā nāssu, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā nāssu;
“Could it be, sir, that a monk might gain a state of undistractible-lucidity such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli;
and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more?”
“It could be, Ānanda, that a monk gains a state of undistractible-lucidity such that they have no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli;
and that they’d live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.”
‘This is peaceful; this is sublime—that is, the stilling of all activities, the letting go of all attachments, the ending of craving, fading away, cessation, nirvana.’
That’s how, Ānanda, a monk might gain a state of undistractible-lucidity such that there’s no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli;
and that they’d live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.
Let the Buddha teach Dhamma in brief, in detail, and both in brief and in detail.
Bhavissanti dhammassa aññātāro”ti.
There will be those who understand The Dharma!”
“Tasmātiha, sāriputta, evaṃ sikkhitabbaṃ:
“So, Sāriputta, you should train like this:
‘imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na bhavissanti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na bhavissanti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharissāmā’ti.
‘There’ll be no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and we’ll live having achieved the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more.’
Evañhi kho, sāriputta, sikkhitabbaṃ.
That’s how you should train.
Yato ca kho, sāriputta, bhikkhuno imasmiñca saviññāṇake kāye ahaṅkāramamaṅkāramānānusayā na honti, bahiddhā ca sabbanimittesu ahaṅkāramamaṅkāramānānusayā na honti, yañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharato ahaṅkāramamaṅkāramānānusayā na honti tañca cetovimuttiṃ paññāvimuttiṃ upasampajja viharati;
When a monk has no ego, possessiveness, or underlying tendency to conceit for this conscious body; and no ego, possessiveness, or underlying tendency to conceit for all external stimuli; and they live having attained the freedom of heart and freedom by wisdom where ego, possessiveness, and underlying tendency to conceit are no more—
Any deed that emerges from contentment—born, sourced, and originated from contentment—is given up when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Any deed that emerges from love—born, sourced, and originated from love—is abandoned when hate is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Any deed that emerges from understanding—born, sourced, and originated from understanding—is abandoned when delusion is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
In the same way, any deed that emerges from contentment—born, sourced, and originated from contentment—is abandoned when greed is done away with. It’s cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
“The winter nights are cold, sir, and it’s the week of mid-winter, when the snow falls. Rough is the ground trampled under the cows’ hooves, and thin is the mat of leaves. The leaves are sparse on the trees, the ocher robes are cold, and cold blows the north wind.
Atha ca pana bhagavā evamāha:
And yet the Buddha says:
‘evaṃ, kumāra, sukhamasayitthaṃ.
‘Yes, prince, I slept well.
Ye ca pana loke sukhaṃ senti, ahaṃ tesaṃ aññataro’”ti.
What do you think? Take the case of a householder or his son, who lives in a bungalow, plastered inside and out, draft-free, with latches fastened and windows shuttered.
His couch is spread with woolen covers—shag-piled, pure white, or embroidered with flowers—and spread with a fine deer hide. It has a canopy above and red pillows at both ends.
telappadīpo cettha jhāyeyya;
An oil lamp is burning there,
catasso ca pajāpatiyo manāpāmanāpena paccupaṭṭhitā assu.
while his four wives attend to him in all manner of pleasing ways.
Taṃ kiṃ maññasi, kumāra, sukhaṃ vā so sayeyya no vā?
What do you think, prince, would he sleep well, or not?
Kathaṃ vā te ettha hotī”ti?
Or how do you see this?”
“Sukhaṃ so, bhante, sayeyya.
“He would sleep well, sir.
Ye ca pana loke sukhaṃ senti, so tesaṃ aññataro”ti.
Of those who sleep well in the world, he would be one.”
“Taṃ kiṃ maññasi, kumāra,
“What do you think, prince?
api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ rāgajā pariḷāhā kāyikā vā cetasikā vā yehi so rāgajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyyā”ti?
Is it not possible that a fever born of greed—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?”
“The greed that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future.
Tasmāhaṃ sukhamasayitthaṃ.
That’s why I sleep well.
Taṃ kiṃ maññasi, kumāra,
What do you think, prince?
api nu tassa gahapatissa vā gahapatiputtassa vā uppajjeyyuṃ dosajā pariḷāhā … pe …
or a fever born of delusion—physical or mental—might arise in that householder or householder’s son, burning him so he sleeps badly?”
“Evaṃ, bhante”ti.
“Yes, sir.”
“Ye hi kho so, kumāra, gahapati vā gahapatiputto vā mohajehi pariḷāhehi pariḍayhamāno dukkhaṃ sayeyya, so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṃ anuppādadhammo.
“The delusion that burns that householder or householder’s son, making them sleep badly, has been cut off at the root by the Realized One, made like a palm stump, obliterated, and unable to arise in the future.
Tasmāhaṃ sukhamasayitthanti.
That’s why I sleep well.”
Sabbadā ve sukhaṃ seti,
“A brahmin who is fully nirvana'd
brāhmaṇo parinibbuto;
always sleeps well.
Yo na limpati kāmesu,
Sensual pleasures slide off them,
sītibhūto nirūpadhi.
they’re cooled, free of attachments.
Sabbā āsattiyo chetvā,
Since they’ve cut off all clinging,
vineyya hadaye daraṃ;
and removed the stress from the heart,
Upasanto sukhaṃ seti,
the peaceful sleep well,
santiṃ pappuyya cetaso”ti.
abiding in peace of mind.”
❧
AN 3.36 Devadūta: Messengers of the Gods
36. Devadūtasutta
36. Messengers of the Gods
“Tīṇimāni, bhikkhave, devadūtāni.
“There are, monks, these three messengers of the gods.
‘Mister, did you not see among human beings an elderly woman or a man—eighty, ninety, or a hundred years old—bent double, crooked, leaning on a staff, trembling as they walk, ailing, past their prime, with teeth broken, hair grey and scanty or bald, skin wrinkled, and limbs blotchy?’
So evamāha:
They say:
‘addasaṃ, bhante’ti.
‘I saw that, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:
Then King Yama says:
‘ambho, purisa, tassa te viññussa sato mahallakassa na etadahosi—
‘Mister, did it not occur to you—being sensible and mature—
Indeed, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ;
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.
‘Mister, did you not see among human beings a woman or a man, sick, suffering, gravely ill, collapsed in their own urine and feces, being picked up by some and put down by others?’
So evamāha:
They say:
‘addasaṃ, bhante’ti.
‘I saw that, sir.’
Tamenaṃ, bhikkhave, yamo rājā evamāha:
Then King Yama says:
‘ambho purisa, tassa te viññussa sato mahallakassa na etadahosi:
‘Mister, did it not occur to you—being sensible and mature—
Well, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ;
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.
Well, they’ll definitely punish you to fit your negligence.
Taṃ kho pana te etaṃ pāpakammaṃ neva mātarā kataṃ, na pitarā kataṃ, na bhātarā kataṃ, na bhaginiyā kataṃ, na mittāmaccehi kataṃ, na ñātisālohitehi kataṃ, na devatāhi kataṃ, na samaṇabrāhmaṇehi kataṃ;
That bad deed wasn’t done by your mother, father, brother, or sister. It wasn’t done by friends and colleagues, by relatives and kin, by the deities, or by ascetics and brahmins.
Oh, I hope I may be reborn as a human being! And that a Realized One—a perfected one, a fully awakened Buddha—arises in the world! And that I may pay homage to the Buddha!
So ca me bhagavā dhammaṃ deseyya, tassa cāhaṃ bhagavato dhammaṃ ājāneyyan’ti.
Then the Buddha can teach me Dhamma, so that I may understand his teaching.’
Taṃ kho panāhaṃ, bhikkhave, na aññassa samaṇassa vā brāhmaṇassa vā sutvā evaṃ vadāmi, api ca kho, bhikkhave, yadeva me sāmaṃ ñātaṃ sāmaṃ diṭṭhaṃ sāmaṃ viditaṃ tadevāhaṃ vadāmīti.
Now, I don’t say this because I’ve heard it from some other ascetic or brahmin. I only say it because I’ve known, seen, and realized it for myself.”
Coditā devadūtehi,
“Those people who are negligent,
ye pamajjanti māṇavā;
when warned by the gods’ messengers:
Te dīgharattaṃ socanti,
a long time they sorrow,
hīnakāyūpagā narā.
when they go to that wretched place.
Ye ca kho devadūtehi,
But those good and peaceful people,
santo sappurisā idha;
when warned by the god’s messengers,
Coditā nappamajjanti,
never neglect
ariyadhamme kudācanaṃ.
The Dharma of the noble ones.
Upādāne bhayaṃ disvā,
Seeing the peril in grasping,
jātimaraṇasambhave;
the origin of birth and death,
Anupādā vimuccanti,
they’re freed by not grasping,
jātimaraṇasaṅkhaye.
with the ending of birth and death.
Te appamattā sukhino,
Happy, they’ve come to a safe place,
diṭṭhadhammābhinibbutā;
nirvana'd in this very life.
Sabbaverabhayātītā,
They’ve gone beyond all threats and perils,
sabbadukkhaṃ upaccagun”ti.
and risen above all suffering.”
end of section [3.36 - AN 3.36 Devadūta: Messengers of the Gods]❧
‘Hopefully most humans are paying due respect to their parents, ascetics and brahmins, honoring the elders in their families, observing the sabbath, staying awake, and making merit.’
Sakka, lord of gods, is not free of greed, hate, and delusion.
Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā brahmacariyo katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya:
But for a monk who is perfected—with asinine-inclinations ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say:
‘Cātuddasiṃ pañcadasiṃ,
‘Whoever wants to be like me
yā ca pakkhassa aṭṭhamī;
would observe the sabbath,
Pāṭihāriyapakkhañca,
complete in all eight factors,
aṭṭhaṅgasusamāgataṃ;
on the fourteenth and the fifteenth days,
Uposathaṃ upavaseyya,
and the eighth day of the fortnight,
yopissa mādiso naro’ti.
as well as on the fortnightly special displays.’
Taṃ kissa hetu?
Why is that?
So hi, bhikkhave, bhikkhu vītarāgo vītadoso vītamoho”ti.
Because that monk is free of greed, hate, and delusion.”
❧
AN 3.38 Dutiyacatumahārāja: The Four Great Kings (2nd)
Because Sakka, lord of gods, is not exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is not exempt from suffering, I say.
Yo ca kho so, bhikkhave, bhikkhu arahaṃ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto, tassa kho etaṃ, bhikkhave, bhikkhuno kallaṃ vacanāya:
But for a monk who is perfected—with asinine-inclinations ended, who has completed the spiritual journey, done what had to be done, laid down the burden, achieved their own true goal, utterly ended the fetters of rebirth, and is rightly freed through enlightenment—it is appropriate to say:
Because that monk is exempt from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He is exempt from suffering, I say.”
I had three stilt longhouses—one for the winter, one for the summer, and one for the rainy season.
So kho ahaṃ, bhikkhave, vassike pāsāde vassike cattāro māse nippurisehi tūriyehi paricārayamāno na heṭṭhāpāsādaṃ orohāmi.
I stayed in a stilt longhouse without coming downstairs for the four months of the rainy season, where I was entertained by musicians—none of them men.
While the bondservants, workers, and staff in other houses are given rough gruel with pickles to eat, in my father’s house they eat fine rice with meat.
Tassa mayhaṃ, bhikkhave, evarūpāya iddhiyā samannāgatassa evarūpena ca sukhumālena etadahosi:
Amid such prosperity and such a delicate lifestyle, I thought:
‘When an uneducated ordinary person—who is liable to grow old, not being exempt from old age—sees someone else who is old, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation.
But since I, too, am liable to grow old, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is old.’
Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo yobbane yobbanamado so sabbaso pahīyi.
Reflecting like this, I entirely gave up the vanity of youth.
‘When an uneducated ordinary person—who is liable to get sick, not being exempt from sickness—sees someone else who is sick, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation.
But since I, too, am liable to get sick, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is sick.’
Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo ārogye ārogyamado so sabbaso pahīyi.
Reflecting like this, I entirely gave up the vanity of health.
‘When an uneducated ordinary person—who is liable to die, not being exempt from death—sees someone else who is dead, they’re horrified, repelled, and disgusted, overlooking the fact that they themselves are in the same situation.
But since I, too, am liable to die, it would not be appropriate for me to be horrified, embarrassed, and disgusted, when I see someone else who is dead.’
Tassa mayhaṃ, bhikkhave, iti paṭisañcikkhato yo jīvite jīvitamado so sabbaso pahīyīti.
Reflecting like this, I entirely gave up the vanity of life.
And I thought, “Hopefully I can find an end to this entire mass of suffering.”
Ahañceva kho pana yādisake kāme ohāya agārasmā anagāriyaṃ pabbajito tādisake vā kāme pariyeseyyaṃ tato vā pāpiṭṭhatare, na metaṃ patirūpan’ti.
But it would not be appropriate for me to seek sensual pleasures like those I abandoned when I went forth, or even worse.’
So iti paṭisañcikkhati:
Then they reflect:
‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti.
‘My energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samādhi.’
Putting themselves in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.
“Look at this person from a good family; they’ve gone forth out of earned-trust from the lay life to homelessness, but they’re living mixed up with bad, unskillful Dharmas.”
“Look at this person from a good family; they’ve gone forth out of earned-trust from the lay life to homelessness, but they’re living mixed up with bad, unskillful Dharmas.”
So iti paṭisañcikkhati:
Then they reflect:
‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti.
My energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samādhi.’
Putting the world in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.
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.
Santi kho pana me sabrahmacārī jānaṃ passaṃ viharanti.
I have spiritual companions who live knowing and seeing.
Now that I’ve gone forth in this well explained Dharma and Training, it would not be appropriate for me to live lazy and heedless.’
So iti paṭisañcikkhati:
Then they reflect:
‘āraddhaṃ kho pana me vīriyaṃ bhavissati asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti.
‘My energy shall be roused up and unflagging, remembering shall be established and lucid, my body shall be pacified and undisturbed, and my mind shall be undistractify-&-lucidifyd in samādhi.’
Putting The Dharma in charge, they give up the unskillful and develop the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure.
Idaṃ vuccati, bhikkhave, dhammādhipateyyaṃ.
This is called putting The Dharma in charge.
Imāni kho, bhikkhave, tīṇi ādhipateyyānīti.
These are the three things to put in charge.”
Natthi loke raho nāma,
“There’s no privacy in the world,
pāpakammaṃ pakubbato;
for someone who does bad deeds.
Attā te purisa jānāti,
You’ll know for yourself,
saccaṃ vā yadi vā musā.
whether you’ve lied or told the truth.
Kalyāṇaṃ vata bho sakkhi,
When you witness your good self,
attānaṃ atimaññasi;
you despise it;
Yo santaṃ attani pāpaṃ,
while you disguise
attānaṃ parigūhasi.
your bad self inside yourself.
Passanti devā ca tathāgatā ca,
The gods and the Realized One see
Lokasmiṃ bālaṃ visamaṃ carantaṃ;
the fool who lives unjustly in the world.
Tasmā hi attādhipateyyako ca,
So with yourself in charge, live rememberfully;
Lokādhipo ca nipako ca jhāyī;
with the world in charge, be self-disciplined and practice jhāna;
Dhammādhipo ca anudhammacārī,
with The Dharma in charge, live in line with that Dharma:
Na hīyati saccaparakkamo muni.
a sage who tries for the truth doesn’t deteriorate.
Pasayha māraṃ abhibhuyya antakaṃ,
Māra’s destroyed; the terminator’s overcome:
Yo ca phusī jātikkhayaṃ padhānavā;
one who strives reaches the end of rebirth.
So tādiso lokavidū sumedho,
Poised, clever, knowing the world—
Sabbesu dhammesu atammayo munī”ti.
that sage identifies with nothing at all.”
Aṅguttara Nikāya 3
Numbered Discourses 3
end of section [3..4.. - AN 3 vagga 4 Devadūta: Messengers of the Gods]❧
They like to see ethical people. They like to hear the true Dharma. And they live 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.
You should be ardent to prevent bad, unskillful Dharmas from arising. You should be ardent to give rise to skillful Dharmas. And you should be ardent to endure physical pain—intense, severe, acute, unpleasant, disagreeable, life-threatening.
It’s a monk who is ardent to prevent bad, unskillful Dharmas from arising. They’re ardent to give rise to skillful Dharmas. And they’re ardent to endure physical pain—intense, severe, acute, unpleasant, disagreeable, life-threatening.
Ayaṃ vuccati, bhikkhave, bhikkhu ātāpī nipako sato sammā dukkhassa antakiriyāyā”ti.
This is called a monk who is ardent, self-disciplined, and rememberful so as to rightly make an end of suffering.”
A master thief with these three factors breaks into houses, plunders wealth, steals from isolated buildings, and commits highway robbery.
Evamevaṃ kho, bhikkhave, tīhi aṅgehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavati.
In the same way, when a bad monk has three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Katamehi tīhi?
What three?
Idha, bhikkhave, pāpabhikkhu visamanissito ca hoti gahananissito ca balavanissito ca.
A bad monk relies on uneven ground, on thick cover, and on powerful individuals.
That’s how a bad monk relies on powerful individuals.
Imehi kho, bhikkhave, tīhi dhammehi samannāgato pāpabhikkhu khataṃ upahataṃ attānaṃ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṃ, bahuñca apuññaṃ pasavatī”ti.
When a bad monk has these three factors, they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.”
(derived from B. Sujato 2018/12)
Aṅguttara Nikāya 3
Numbered Discourses 3
end of section [3..5.. - AN 3 vagga 5 Cūḷa: The Lesser Chapter]❧
Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, a hundred and twenty years old—went up to the Buddha, and exchanged greetings with him.
“We brahmins, Master Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old.
te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā.
And we haven’t done what is good and skillful, nor have we made a shelter from fear.
Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā”ti.
Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”
Then two old brahmins—elderly and senior, who were advanced in years and had reached the final stage of life, being a hundred and twenty years old—went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“We brahmins, Master Gotama, are old, elderly and senior, we’re advanced in years and have reached the final stage of life; we’re a hundred and twenty years old.
te camhā akatakalyāṇā akatakusalā akatabhīruttāṇā.
And we haven’t done what is good and skillful, nor have we made a shelter from fear.
Ovadatu no bhavaṃ gotamo, anusāsatu no bhavaṃ gotamo yaṃ amhākaṃ assa dīgharattaṃ hitāya sukhāyā”ti.
Advise us, Master Gotama, instruct us! It will be for our lasting welfare and happiness.”
In what way is The Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….
This is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
A hateful person, overcome by hate, intends to hurt themselves, hurt others, and hurt both. They experience mental pain and sadness.
Dose pahīne nevattabyābādhāyapi ceteti, na parabyābādhāyapi ceteti, na ubhayabyābādhāyapi ceteti, na cetasikampi dukkhaṃ domanassaṃ paṭisaṃvedeti.
When hate has been given up, they don’t intend to hurt themselves, hurt others, and hurt both. They don’t experience mental pain and sadness.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….
This, too, is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
This, too, is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
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.
In what way is The Dharma realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
When greed has been given up, they truly understand what’s for their own good, the good of another, or the good of both.
Evampi kho, brāhmaṇa, sandiṭṭhiko dhammo hoti … pe ….
This is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
This, too, is how The Dharma is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
In what way is nirvana realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves?”
that’s how nirvana is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.”
‘In the old days this world was as crowded as hell, just full of people. The villages, towns and capital cities were no more than a chicken’s flight apart.’
Ko nu kho, bho gotama, hetu ko paccayo yenetarahi manussānaṃ khayo hoti, tanuttaṃ paññāyati, gāmāpi agāmā honti, nigamāpi anigamā honti, nagarāpi anagarā honti, janapadāpi ajanapadā hontī”ti?
What is the cause, sir, what is the reason why these days human numbers have dwindled, a decline in population is evident, and whole villages, towns, cities, and countries have disappeared?”
Kacci te bhoto gotamassa vuttavādino na ca bhavantaṃ gotamaṃ abhūtena abbhācikkhanti, dhammassa cānudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati?
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with The Dharma? Are there any legitimate grounds for rebuke and criticism?
Anabbhakkhātukāmā hi mayaṃ bhavantaṃ gotaman”ti.
For we don’t want to misrepresent Master Gotama.”
“Ye te, vaccha, evamāhaṃsu:
“Vaccha, those who say this
‘samaṇo gotamo evamāha:
“mayhameva dānaṃ dātabbaṃ … pe …
nāññesaṃ sāvakānaṃ dinnaṃ mahapphalan”’ti
na me te vuttavādino. Abbhācikkhanti ca pana maṃ asatā abhūtena.
do not repeat what I have said. They misrepresent me with what is false and untrue.
Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.
Anyone who prevents another from giving makes an obstacle and a barrier for three people.
Katamesaṃ tiṇṇaṃ?
What three?
Dāyakassa puññantarāyakaro hoti, paṭiggāhakānaṃ lābhantarāyakaro hoti, pubbeva kho panassa attā khato ca hoti upahato ca.
The giver is obstructed from making merit. The receiver is obstructed from getting what is offered. And they’ve already broken and damaged themselves.
Yo kho, vaccha, paraṃ dānaṃ dadantaṃ vāreti so imesaṃ tiṇṇaṃ antarāyakaro hoti, tiṇṇaṃ pāripanthiko.
Anyone who prevents another from giving makes an obstacle and a barrier for these three people.
Ahaṃ kho pana, vaccha, evaṃ vadāmi:
Vaccha, this is what I say:
‘ye hi te candanikāya vā oligalle vā pāṇā, tatrapi yo thālidhovanaṃ vā sarāvadhovanaṃ vā chaḍḍeti:
‘You even make merit by tipping out dish-washing water in a cesspool or a sump with living creatures in it, thinking:
“ye tattha pāṇā te tena yāpentū”’ti, tato nidānampāhaṃ, vaccha, puññassa āgamaṃ vadāmi.
“May any creatures here be nourished!”’
Ko pana vādo manussabhūte.
How much more then for human beings!
Api cāhaṃ, vaccha, sīlavato dinnaṃ mahapphalaṃ vadāmi, no tathā dussīlassa, so ca hoti pañcaṅgavippahīno pañcaṅgasamannāgato.
However, I say that a gift to an ethical person is more fruitful than one to an unethical person. They’ve given up five factors, and possess five factors.
“Master Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.”
“Brahmin, 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.
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 equanimous-observation, 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.
With the giving up of pleasure and pain, and the ending of former happiness and sadness, they enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
They recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. They remember: ‘There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.’ And so they recollect their many kinds of past lives, with features and details.
Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
With clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds: ‘These dear beings, alas, did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings are reborn according to their deeds.
Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of asinine-inclinations.
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’.
They truly understand: ‘These are asinine-inclinations’ … ‘This is the origin of asinine-inclinations’ … ‘This is the cessation of asinine-inclinations’ … ‘This is the practice that leads to the cessation of asinine-inclinations’.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.”
Anuccāvacasīlassa,
“For someone whose ethical conduct doesn’t waver,
nipakassa ca jhāyino;
who is self-disciplined, practicing jhāna;
Cittaṃ yassa vasībhūtaṃ,
whose mind is mastered,
ekaggaṃ susamāhitaṃ.
unified, serene.
Taṃ ve tamonudaṃ dhīraṃ,
That wise one dispels the darkness,
tevijjaṃ maccuhāyinaṃ;
master of the three knowledges, destroyer of death.
Hitaṃ devamanussānaṃ,
For the welfare of gods and humans,
āhu sabbappahāyinaṃ.
he’s given up everything, they say.
Tīhi vijjāhi sampannaṃ,
Accomplished in the three knowledges,
asammūḷhavihārinaṃ;
living without confusion,
Buddhaṃ antimadehinaṃ,
bearing the final body,
taṃ namassanti gotamaṃ.
they revere the awakened Gotama.
Pubbenivāsaṃ yo vedī,
Who knows their past lives,
saggāpāyañca passati;
and sees heaven and places of loss,
Atho jātikkhayaṃ patto,
and has attained the end of rebirth,
abhiññāvosito muni.
that sage has perfect insight.
Etāhi tīhi vijjāhi,
It’s because of these three knowledges
tevijjo hoti brāhmaṇo;
that a brahmin is a master of the three knowledges.
“Master Gotama, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.
And, Master Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the noble one.
“Master Gotama, whoever has a sacrifice, an offering of food for ancestors, a dish of milk-rice prepared for an auspicious ceremony, or a gift to give, should give it to the brahmins who have mastered the three Vedic knowledges.”
“Master Gotama, it’s when a brahmin is well born on both his mother’s and father’s side, of pure descent, irrefutable and impeccable in questions of ancestry back to the seventh paternal generation. He recites and remembers the hymns, and is an expert in the three Vedas, together with their vocabularies, ritual, phonology and etymology, and the testament as fifth. He knows philology and grammar, and is well versed in cosmology and the marks of a great man.
“Brahmin, a master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.”
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives.
So anekavihitaṃ pubbenivāsaṃ anussarati, seyyathidaṃ—ekampi jātiṃ dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussarati.
They recollect many kinds of past lives, with features and details.
Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the death and rebirth of sentient beings.
So dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajānāti.
With clairvoyance that is purified and surpasses the human, they understand how sentient beings are reborn according to their deeds.
Ignorance is destroyed and knowledge has arisen; darkness is destroyed and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward knowledge of the ending of asinine-inclinations.
So ‘idaṃ dukkhan’ti yathābhūtaṃ pajānāti … pe … ‘ayaṃ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṃ pajānāti;
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’.
They truly understand: ‘These are asinine-inclinations’ … ‘This is the origin of asinine-inclinations’ … ‘This is the cessation of asinine-inclinations’ … ‘This is the practice that leads to the cessation of asinine-inclinations’.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Ignorance is destroyed and knowledge has arisen; darkness is destroyed, and light has arisen, as happens for a meditator who is assiduous, ardent, and resolute.”
“Master Gotama, the master of three knowledges according to the brahmins is quite different from a master of the three knowledges in the training of the noble one.
And, Master Gotama, a master of three knowledges according to the brahmins is not worth a sixteenth part of a master of the three knowledges in the training of the noble one.
AN 3.0 (intro) AN 3.0 (miracle #1: supernormal power, 6ab #1) AN 3.0 (miracle #2: mind reading) AN 3.0 (Miracle of telepathy, by sign or vision) AN 3.0 (Telepathy by talking to external beings) AN 3.0 (telepathy by directly “hearing” vitakka and vicara) AN 3.0 (Telepathy by 3⚡💭 abhiñña #3, mind encompass mind of someone who is in second jhāna or higher) AN 3.0 (miracle #3: instructing disciples to nirvāna by means of vitakka and vicāra) AN 3.0 (Buddha asks him, which of the 3 miracles is best?) AN 3.0 (brahmin says instructing disciples to nirvana is the best miracle) AN 3.0 (buddha tells brahmin he is rude for presuming Buddha possesses all of those powers) AN 3.0 (conclusion: Buddha says far more than 500 monks also possess these 3 miracles)
When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:
“mayamassu, bho gotama, brāhmaṇā nāma.
“Master Gotama, we who are called brahmins
Yaññaṃ yajāmapi yajāpemapi.
make sacrifices and encourage others to make sacrifices.
Tatra, bho gotama, yo ceva yajati yo ca yajāpeti sabbe te anekasārīrikaṃ puññappaṭipadaṃ paṭipannā honti, yadidaṃ yaññādhikaraṇaṃ.
Now, Master Gotama, both of these people—the one who sacrifices and the one who encourages others to sacrifice—are doing good for many people on account of that sacrifice.
But, Master Gotama, when someone has gone forth from the lay life to homelessness, they tame, calm, and extinguish themselves alone. That being so, they are doing good for just one person on account of that going forth.”
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.
‘Come, this is the path, this is the practice. Practicing like this, I realized the supreme culmination of the spiritual life with my own insight, and I make it known.
Please, all of you, practice like this, and you too will realize the supreme culmination of the spiritual life, and will live having realized it with your own insight.’
Iti ayañceva satthā dhammaṃ deseti, pare ca tathatthāya paṭipajjanti, tāni kho pana honti anekānipi satāni anekānipi sahassāni anekānipi satasahassāni.
So the teacher teaches Dhamma, and others practice accordingly, in their hundreds and thousands, and hundreds of thousands.
It’s when someone wields the many kinds of psychic power: multiplying themselves and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful. They control the body as far as the Brahmā realm.
Idaṃ vuccati, brāhmaṇa, iddhipāṭihāriyaṃ.
This is called the demonstration of psychic power.
‘evampi te mano, itthampi te mano, itipi te cittan’ti.
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.
And even if they reveal this many times, it turns out exactly so, not otherwise.
§2.2 – (Telepathy by talking to external beings)
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, api ca kho manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati:
In another case, someone reveals after hearing it from humans or non-humans or deities:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.
And even if they reveal this many times, it turns out exactly so, not otherwise.
§2.3 – (telepathy by directly “hearing” vitakka and vicara)
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, api ca kho vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati:
In another case, someone reveals by hearing the sound of thought spreading as someone thinks and considers:
‘evampi te mano, itthampi te mano, itipi te cittan’ti.
‘This is what you’re thinking, such is your thought, and thus is your state of mind.’
So bahuñcepi ādisati tatheva taṃ hoti, no aññathā.
And even if they reveal this many times, it turns out exactly so, not otherwise.
§2.4 – (Telepathy by3⚡💭abhiñña #3, mind encompass mind of someone who is in second jhāna or higher)
Idha pana, brāhmaṇa, ekacco na heva kho nimittena ādisati, napi manussānaṃ vā amanussānaṃ vā devatānaṃ vā saddaṃ sutvā ādisati, napi vitakkayato vicārayato vitakkavipphārasaddaṃ sutvā ādisati, api ca kho avitakkaṃ avicāraṃ samādhiṃ samāpannassa cetasā ceto paricca pajānāti:
In another case, someone comprehends the mind of a person who has attained the undistractible-lucidity that’s free of directing-thought and evaluation. They understand:
And Master Gotama comprehends the mind of another person who has attained the undistractible-lucidity that is free of directing-thought and evaluation. He understands:
And I do comprehend the mind of another person who has attained the undistractible-lucidity that is free of directing-thought and evaluation. I understand:
“But Master Gotama, is there even one other monk who possesses these three kinds of demonstration, apart from Master Gotama?”
“Na kho, brāhmaṇa, ekaṃyeva sataṃ na dve satāni na tīṇi satāni na cattāri satāni na pañca satāni, atha kho bhiyyova, ye bhikkhū imehi tīhi pāṭihāriyehi samannāgatā”ti.
“There’s not just one hundred monks, brahmin, who possess these three kinds of demonstration, nor two, three, four, or five hundred, but many more than that.”
“Kahaṃ pana, bho gotama, etarahi te bhikkhū viharantī”ti?
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.
‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of past deeds.’
Those who believe that past deeds are the most important thing have no enthusiasm or effort, no idea that there are things that should and should not be done.
Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unrememberful and careless, and can’t rightly be called ascetics.
‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all because of the Lord God’s creation.’
Those who believe that the Lord God’s creative power is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.
Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unrememberful and careless, and can’t rightly be called ascetics.
‘tenahāyasmanto pāṇātipātino bhavissanti ahetuappaccayā … pe … micchādiṭṭhikā bhavissanti ahetuappaccayā’”.
‘In that case, you might kill living creatures, steal, be unchaste; use speech that’s false, divisive, harsh, or nonsensical; be covetous, malicious, or have wrong view, all without cause or reason.’
Those who believe that the absence of cause or reason is the most important thing have no enthusiasm, no effort, no idea that there are things that should and should not be done.
Since they don’t acknowledge as a genuine fact that there are things that should and should not be done, they’re unrememberful and careless, and can’t rightly be called ascetics.
‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.
Supported by the six elements, an embryo is conceived.
okkantiyā sati nāmarūpaṃ, nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso, phassapaccayā vedanā.
When it is conceived, there are name and form. Name and form are conditions for the six sense fields. The six sense fields are conditions for contact. Contact is a condition for feeling.
§4.1 – it’s for one who senses that Buddha declares Dhamma of 4nt
It’s for one who feels that I declare: ‘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’.
Rebirth is suffering; old age is suffering; death is suffering; sorrow, lamentation, pain, sadness, and distress are suffering; association with the disliked is suffering; separation from the liked is suffering; not getting what you wish for is suffering. In brief, the five grasping aggregates are suffering.
‘These are the four noble truths’: this is the Dhamma I’ve taught that is irrefutable, uncorrupted, beyond reproach, and is not scorned by sensible ascetics and brahmins.
Iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttan”ti.
That’s what I said, and this is why I said it.”
end of section [3.61 - AN 3.61 Titthāyatana: Sectarian Tenets]❧
There is a path and a practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.
Katamo ca, bhikkhave, maggo katamā ca paṭipadā imesañca tiṇṇaṃ samātāputtikānaṃ bhayānaṃ imesañca tiṇṇaṃ amātāputtikānaṃ bhayānaṃ pahānāya samatikkamāya saṃvattati?
This is the path, this is the practice that leads to giving up and going beyond the three perils that don’t tear mothers and children apart, and the three perils that do tear mothers and children apart.”
AN 3.63 - AN 3.63 Venāgapura: (name of village) AN 3.63.1 - (high bed – divine – four jhānas in all 4 postures) AN 3.63.2 - (high bed – brahma – 4bv☮️ brahma vihāras in all 4 postures) AN 3.63.3 - (high bed – noble – reflecting on arahantship)
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Venāgapura.
Assosuṃ kho venāgapurikā brāhmaṇagahapatikā:
The brahmins and householders of Venāgapura heard:
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.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
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.
Then the brahmins and householders of Venāgapura went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Then the brahmin Vacchagotta of Venāgapura said to the Buddha:
Seyyathāpi, bho gotama, nekkhaṃ jambonadaṃ dakkhakammāraputtasuparikammakataṃ ukkāmukhe sukusalasampahaṭṭhaṃ paṇḍukambale nikkhittaṃ bhāsate ca tapate ca virocati ca;
or an ornament of rare gold, fashioned by an expert smith, expertly wrought in the forge, and placed on a cream rug where it shines and glows and radiates.
sofas, couches, woolen covers—shag-piled, colorful, white, embroidered with flowers, quilted, embroidered with animals, double-or single-fringed—and silk covers studded with gems, as well as silken sheets, woven carpets, rugs for elephants, horses, or chariots, antelope hide rugs, and spreads of fine deer hide, with a canopy above and red cushions at both ends.”
Quite secluded from sensual pleasures, secluded from unskillful Dharmas, I enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
As the directed-thought and evaluation are stilled, I 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 viharāmi sato ca sampajāno sukhañca kāyena paṭisaṃvedemi, yaṃ taṃ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṃ jhānaṃ upasampajja viharāmi;
And with the fading away of rapture, I enter and remain in the third jhāna, where I meditate with equanimous-observation, 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 viharāmi.
With the giving up of pleasure and pain, and the ending of former happiness and sadness, I enter and remain in the fourth jhāna, without pleasure or pain, with pure equanimous-observation and remembering.
So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, dibbo me eso tasmiṃ samaye caṅkamo hoti.
When I’m in such a state [of the four jhānas], if I walk back and forth, at that time I walk like the gods.
So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi, dibbaṃ me etaṃ tasmiṃ samaye ṭhānaṃ hoti.
When I’m in such a state [of the four jhānas], if I stand, at that time I stand like the gods.
So ce ahaṃ, brāhmaṇa, evaṃbhūto nisīdāmi, dibbaṃ me etaṃ tasmiṃ samaye āsanaṃ hoti.
When I’m in such a state [of the four jhānas], if I sit, at that time I sit like the gods.
So ce ahaṃ, brāhmaṇa, evaṃbhūto seyyaṃ kappemi, dibbaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti.
When I’m in such a state [of the four jhānas], if I lie down, at that time I lie down like the gods.
I meditate spreading a heart full of friendliness 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, I spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …
I meditate spreading a heart full of compassion 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, I spread a heart full of compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
muditāsahagatena cetasā …
I meditate spreading a heart full of rejoicing 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, I spread a heart full of rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.
I meditate spreading a heart full of equanimous-observation 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, I spread a heart full of equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will.
So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, brahmā me eso tasmiṃ samaye caṅkamo hoti.
When I’m in such a state, if I walk, at that time I walk like Brahmā.
So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi … pe …
… I stand like Brahmā. …
nisīdāmi … pe …
… I sit like Brahmā …
seyyaṃ kappemi, brahmaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti.
When I’m in such a state, if I lie down, at that time I lie down like Brahmā.
I gather up some grass or leaves into a pile, and sit down cross-legged, with my body straight, and establish remembering right there.
So evaṃ jānāmi:
I know this:
‘rāgo me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo;
‘I’ve given up greed, hate, and delusion, cut them off at the root, made them like a palm stump, obliterated them, so they’re unable to arise in the future.’
doso me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo;
moho me pahīno ucchinnamūlo tālāvatthukato anabhāvaṃkato āyatiṃ anuppādadhammo’.
So ce ahaṃ, brāhmaṇa, evaṃbhūto caṅkamāmi, ariyo me eso tasmiṃ samaye caṅkamo hoti.
When I’m in such a state, if I walk, at that time I walk like the noble ones.
So ce ahaṃ, brāhmaṇa, evaṃbhūto tiṭṭhāmi … pe …
… I stand like the noble ones …
nisīdāmi … pe …
… I sit like the noble ones …
seyyaṃ kappemi, ariyaṃ me etaṃ tasmiṃ samaye uccāsayanamahāsayanaṃ hoti.
When I’m in such a state, if I lie down, at that time I lie down like the noble ones.
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.
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 to visit Sarabha the wanderer. He sat on the seat spread out, and said to the wanderer Sarabha:
“saccaṃ kira tvaṃ, sarabha, evaṃ vadesi:
“Is it really true, Sarabha, that you’ve been saying:
‘aññāto mayā samaṇānaṃ sakyaputtikānaṃ dhammo.
‘I learned The Dharma of the ascetics who follow the Sakyan,
Aññāya ca panāhaṃ samaṇānaṃ sakyaputtikānaṃ dhammaṃ evāhaṃ tasmā dhammavinayā apakkanto’”ti?
“Sarabha, the Dharmas of the ascetics who follow the Sakyan are clear to me. What exactly have you learned of the Dharmas of the ascetics who follow the Sakyan?
Sace te aparipūraṃ bhavissati, ahaṃ paripūressāmi.
If you’ve not learned it fully, I’ll fill you in.
Sace pana te paripūraṃ bhavissati, ahaṃ anumodissāmī”ti.
But if you have learned it fully, I’ll agree.”
Tatiyampi kho sarabho paribbājako tuṇhī ahosi.
For a third time, Sarabha kept silent.
Atha kho te paribbājakā sarabhaṃ paribbājakaṃ etadavocuṃ:
‘sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ.
‘You claim to be a fully awakened Buddha, but regarding these things you’re not fully awakened.’ Then I’d carefully pursue, press, and grill them on that point.
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.
Yo kho maṃ, paribbājakā, evaṃ vadeyya:
Wanderers, someone might say to me:
‘khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ.
‘You claim to have ended all asinine-inclinations, but you still have these asinine-inclinations.’ Then I’d carefully pursue, press, and grill them on that point.
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.
Yo kho maṃ, paribbājakā, evaṃ vadeyya:
Wanderers, someone might say to me:
‘yassa kho pana te atthāya dhammo desito, so na niyyāti takkarassa sammā dukkhakkhayāyā’ti, tamahaṃ tattha sādhukaṃ samanuyuñjeyyaṃ samanugāheyyaṃ samanubhāseyyaṃ.
‘Your teaching does not lead someone who practices it to the goal of the complete ending of suffering.’ Then I’d carefully pursue, press, and grill them on that point.
When grilled by me, they would, without a doubt, fall into one of these three categories. They’d dodge the issue, distracting the discussion with irrelevant points. They’d display irritation, hate, and bitterness. Or they’d sit silent, embarrassed, shoulders drooping, downcast, depressed, with nothing to say, like Sarabha.”
Then the Buddha, having roared his lion’s roar three times in the wanderer’s monastery on the bank of the Sappinī river, rose into the sky and flew away.
“Reverend Sarabha, you’re just like an old jackal in the formidable wilderness who thinks, ‘I’ll roar a lion’s roar!’ but they still only manage to squeal and yelp like a jackal.
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a town of the Kālāmas named Kesamutta.
Then the Kālāmas went up to the Buddha. Before sitting down to one side, some bowed, some exchanged greetings and polite conversation, some held up their joined palms toward the Buddha, some announced their name and clan, while some kept silent. Seated to one side the Kālāmas said to the Buddha:
Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, kālāmā, attanāva jāneyyātha:
But when you know for yourselves:
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, kālāmā, pajaheyyātha.
‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.
“A greedy individual, overcome by greed, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“A hateful individual, overcome by hate, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“A deluded individual, overcome by delusion, kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Kālāmas, are these things skillful or unskillful?”
“Akusalā, bhante”.
“Unskillful, sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Sāvajjā, bhante”.
“Blameworthy, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“Viññugarahitā, bhante”.
“Criticized by sensible people, sir.”
“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā?
“When you undertake them, do they lead to harm and suffering, or not?
don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe kālāmā attanāva jāneyyātha:
But when you know for yourselves:
“ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, kālāmā, pajaheyyāthā”’ti,
“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
Please, Kālāmas, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, kālāmā, attanāva jāneyyātha:
But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, kālāmā, upasampajja vihareyyātha.
‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.
Does contentment come up in a person for their welfare or harm?”
“Hitāya, bhante”.
“Welfare, sir.”
“Aluddho panāyaṃ, kālāmā, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, na parampi tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.
“An individual who is content, not overcome by greed, doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, kālāmā,
“What do you think, Kālāmas?
adoso purisassa ajjhattaṃ uppajjamāno uppajjati … pe …
Does love come up in a person for their welfare or harm?
amoho purisassa ajjhattaṃ uppajjamāno uppajjati … pe …
… Does understanding come up in a person for their welfare or harm?
hitāya sukhāyā”ti.
… Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, kālāmā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Kālāmas, are these things skillful or unskillful?”
“Kusalā, bhante”.
“Skillful, sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Anavajjā, bhante”.
“Blameless, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“Viññuppasatthā, bhante”.
“Praised by sensible people, sir.”
“Samattā samādinnā hitāya sukhāya saṃvattanti no vā?
“When you undertake them, do they lead to welfare and happiness, or not?
don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, kālāmā, attanāva jāneyyātha—
But when you know for yourselves:
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, kālāmā, upasampajja vihareyyāthā’ti,
“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’
Then that noble-one's-disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. They meditate spreading a heart full of friendliness 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 friendliness to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Karuṇāsahagatena cetasā … pe …
They meditate spreading a heart full of compassion 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 compassion to the whole world—abundant, expansive, limitless, free of enmity and ill will.
muditāsahagatena cetasā … pe …
They meditate spreading a heart full of rejoicing 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 rejoicing to the whole world—abundant, expansive, limitless, free of enmity and ill will.
They meditate spreading a heart full of equanimous-observation 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 equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṃkiliṭṭhacitto evaṃ visuddhacitto.
When that noble-one's-disciple has a mind that’s free of enmity and ill will, uncorrupted and purified,
‘If it turns out there is another world, and good and bad deeds have a result, then—when the body breaks up, after death—I’ll be reborn in a good place, a heavenly realm.’ This is the first consolation they’ve won.
‘If it turns out there is no other world, and good and bad deeds don’t have a result, then in the present life I’ll keep myself free of enmity and ill will, untroubled and happy.’ This is the second consolation they’ve won.
‘If it turns out that bad things don’t happen to people who do bad things, then I still see myself pure on both sides.’ This is the fourth consolation they’ve won.
Sa kho so, kālāmā, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṅkiliṭṭhacitto evaṃ visuddhacitto.
When that noble-one's-disciple has a mind that’s free of enmity and ill will, undefiled and purified,
Tassa diṭṭheva dhamme ime cattāro assāsā adhigatā hontī”ti.
they’ve won these four consolations in the present life.”
“Evametaṃ, bhagavā, evametaṃ, sugata.
“That’s so true, Blessed One! That’s so true, Holy One!
Sa kho so, bhante, ariyasāvako evaṃ averacitto evaṃ abyāpajjhacitto evaṃ asaṅkiliṭṭhacitto evaṃ visuddhacitto.
When that noble-one's-disciple has a mind that’s free of enmity and ill will, undefiled and purified,
Then Sāḷha, Migāra’s grandson, and Rohaṇa, Pekhuṇiya’s grandson went up to Venerable Nandaka, bowed, and sat down to one side. Then Venerable Nandaka said to Sāḷha:
“Please, Sāḷha and friends, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, sāḷhā, attanāva jāneyyātha ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, sāḷhā, pajaheyyātha.
But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.
A person who is greedy and covetous kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
A hateful and malicious person kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
A person who is deluded and ignorant kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Sāḷha, are these things skillful or unskillful?”
“Akusalā, bhante”.
“Unskillful, sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Sāvajjā, bhante”.
“Blameworthy, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“Viññugarahitā, bhante”.
“Criticized by sensible people, sir.”
“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā?
“When you undertake them, do they lead to harm and suffering, or not?”
‘Please, Sāḷha, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, sāḷhā, attanāva jāneyyātha—
But when you know for yourselves:
ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, sāḷhā, pajaheyyāthā’ti,
“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
Please, Sāḷha, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, sāḷhā, attanāva jāneyyātha:
But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, sāḷhā, upasampajja vihareyyātha.
‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.
Taṃ kiṃ maññatha, sāḷhā, atthi alobho”ti?
What do you think? Is contentment real?”
“Evaṃ, bhante”.
“Yes, sir.”
“Anabhijjhāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.
“‘Satisfaction’ is what I mean by this.
Aluddho kho ayaṃ, sāḷhā, anabhijjhālu neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.
A person who is content and satisfied doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā, atthi adoso”ti?
What do you think? Is love real?”
“Evaṃ, bhante”.
“Yes, sir.”
“Abyāpādoti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.
“‘Good will’ is what I mean by this.
Aduṭṭho kho ayaṃ, sāḷhā, abyāpannacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.
A loving and kind-hearted person doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā,
“What do you think, Sāḷha?
atthi amoho”ti?
Is understanding real?”
“Evaṃ, bhante”.
“Yes, sir.”
“Vijjāti kho ahaṃ, sāḷhā, etamatthaṃ vadāmi.
“‘Knowledge’ is what I mean by this.
Amūḷho kho ayaṃ, sāḷhā, vijjāgato neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi na tathattāya samādapeti, yaṃ sa hoti dīgharattaṃ hitāya sukhāyā”ti.
A person who understands and knows doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, sāḷhā, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Sāḷha, are these things skillful or unskillful?”
“Kusalā, bhante”.
“Skillful, sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Anavajjā, bhante”.
“Blameless, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“Viññuppasatthā, bhante”.
“Praised by sensible people, sir.”
“Samattā samādinnā hitāya sukhāya saṃvattanti, no vā?
“When you undertake them, do they lead to welfare and happiness, or not?
‘Please, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, sāḷhā, attanāva jāneyyātha—
But when you know for yourselves:
ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā dīgharattaṃ hitāya sukhāya saṃvattantīti, atha tumhe, sāḷhā, upasampajja vihareyyāthā’ti,
“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
Sa kho so, sāḷhā, ariyasāvako evaṃ vigatābhijjho vigatabyāpādo asammūḷho sampajāno patissato mettāsahagatena cetasā … pe …
Then that noble-one's-disciple is rid of desire, rid of ill will, unconfused, aware, and rememberful. They meditate spreading a heart full of friendliness …
equanimous-observation 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 equanimous-observation to the whole world—abundant, expansive, limitless, free of enmity and ill will.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
So evaṃ pajānāti:
They understand:
‘ahu pubbe lobho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalaṃ;
‘Formerly there was greed, which was unskillful. Now there is none, so that’s skillful.
ahu pubbe doso … pe …
Formerly there was hate, which was unskillful. Now there is none, so that’s skillful.
ahu pubbe moho, tadahu akusalaṃ, so etarahi natthi, iccetaṃ kusalan’ti.
Formerly there was delusion, which was unskillful. Now there is none, so that’s skillful.’
So diṭṭheva dhamme nicchāto nibbuto sītibhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharatī”ti.
So they live without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.”
end of section [3.66 - AN 3.66 Sāḷha: With Sāḷha and Friends]❧
AN 3.67 Kathāvatthu: Topics of Discussion
67. Kathāvatthusutta
67. Topics of Discussion
“Tīṇimāni, bhikkhave, kathāvatthūni.
“There are, monks, these three topics of discussion.
You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ekaṃsabyākaraṇīyaṃ pañhaṃ na ekaṃsena byākaroti, vibhajjabyākaraṇīyaṃ pañhaṃ na vibhajja byākaroti, paṭipucchābyākaraṇīyaṃ pañhaṃ na paṭipucchā byākaroti, ṭhapanīyaṃ pañhaṃ na ṭhapeti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.
When a person is asked a question, if it needs to be answered with a generalization and they don’t answer it generally; or if it needs analysis and they answer without analyzing it; or if it needs a counter-question and they answer without a counter-question; or if it should be set aside and they don’t set it aside, then that person is not competent to hold a discussion.
When a person is asked a question, if it needs to be answered with a generalization and they answer it generally; or if it needs analysis and they answer after analyzing it; or if it needs a counter-question and they answer with a counter-question; or if it should be set aside and they set it aside, then that person is competent to hold a discussion.
You can know whether or not a person is competent to hold a discussion by seeing how they take part in a discussion.
Sacāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno ṭhānāṭhāne na saṇṭhāti parikappe na saṇṭhāti aññātavāde na saṇṭhāti paṭipadāya na saṇṭhāti, evaṃ santāyaṃ, bhikkhave, puggalo akaccho hoti.
When a person is asked a question, if they’re not consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is not competent to hold a discussion.
When a person is asked a question, if they are consistent about what their position is and what it isn’t; about what they propose; about speaking from what they know; and about the appropriate procedure, then that person is competent to hold a discussion.
When a person is asked a question, if they dodge the issue; distract the discussion with irrelevant points; or display irritation, hate, and bitterness, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno na aññenaññaṃ paṭicarati na bahiddhā kathaṃ apanāmeti, na kopañca dosañca appaccayañca pātukaroti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.
When a person is asked a question, if they don’t dodge the issue; distract the discussion with irrelevant points; or display irritation, hate, and bitterness, then that person is competent to hold a discussion.
When a person is asked a question, if they intimidate, crush, mock, or seize on trivial flaws, then that person is not competent to hold a discussion.
Sace panāyaṃ, bhikkhave, puggalo pañhaṃ puṭṭho samāno nābhiharati nābhimaddati na anupajagghati na khalitaṃ gaṇhāti, evaṃ santāyaṃ, bhikkhave, puggalo kaccho hoti.
When a person is asked a question, if they don’t intimidate, crush, mock, or seize on trivial flaws, then that person is competent to hold a discussion.
“Our Dharmas are rooted in the Buddha. He is our guide and our refuge. Sir, may the Buddha himself please clarify the meaning of this. The monks will listen and remember it.”
When a greedy person, overcome by greed, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful.
When a hateful person, overcome by hate, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful.
When a deluded person, overcome by delusion, causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is unskillful.
This person causes another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’.
Bhūtena kho pana vuccamāno avajānāti, no paṭijānāti;
So when someone makes a valid criticism, they’re scornful and admit nothing.
In the same way, such a person—overcome with bad, unskillful Dharmas born of greed, hate, and delusion—suffers in the present life, with anguish, distress, and fever.
Kāyassa ca bhedā paraṃ maraṇā duggati pāṭikaṅkhā.
And when the body breaks up, after death, they can expect to be reborn in a place of loss, a bad place, the underworld, hell.
When a contented person, not overcome by greed, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful.
When a loving person, not overcome by hate, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful.
When an understanding person, not overcome by delusion, doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’, that too is skillful.
This person doesn’t cause another to suffer under a false pretext—by killing, capturing, taking things, criticizing, or banishing—thinking ‘I’m powerful, I want power’.
Bhūtena kho pana vuccamāno paṭijānāti no avajānāti;
So when someone makes a valid criticism, they admit it and aren’t scornful.
For such a person, bad unskillful Dharmas born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Then they’d split the creeper apart, cut up the parts, and chop it into splinters. They’d dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they’d sweep away the ashes in a strong wind, or float them away down a swift stream.
Evamassa tā, bhikkhave, māluvālatā ucchinnamūlā tālāvatthukatā anabhāvaṃkatā āyatiṃ anuppādadhammā.
In the same way, for such a person, bad unskillful Dharmas born of greed, hate, and delusion are cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
‘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.’
‘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.’
Tassa tathāgataṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.
As they recollect the Realized One, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe:
This is called:
‘ariyasāvako brahmuposathaṃ upavasati, brahmunā saddhiṃ saṃvasati, brahmañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.
‘A noble-one's-disciple who observes the sabbath of Brahmā, living together with Brahmā. And because they think of Brahmā their mind becomes clear, joy arises, and mental corruptions are given up.’
‘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.’
Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa kāyassa upakkamena pariyodapanā hoti.
As they recollect The Dharma, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty body by applying effort.
‘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.’
Tassa dhammaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.
As they recollect The Dharma, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako dhammuposathaṃ upavasati, dhammena saddhiṃ saṃvasati, dhammañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.
This is called: ‘A noble-one's-disciple who observes the sabbath of Dhamma, living together with Dhamma. And because they think of the Dhamma their mind becomes clear, joy arises, and mental corruptions are given up.’
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.
Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa vatthassa upakkamena pariyodapanā hoti.
As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty cloth by applying effort.
And how is a corrupt mind cleaned by applying effort?
Idha, visākhe, ariyasāvako saṅghaṃ anussarati:
It’s when a noble-one's-disciple recollects the Saṅgha:
‘suppaṭipanno bhagavato sāvakasaṅgho … pe … 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 Saṅgha of the Buddha’s disciples is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a teacher’s offering, and worthy of veneration with joined palms. It is the supreme field of merit for the world.’
Tassa saṅghaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.
As they recollect the Saṅgha, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako saṅghuposathaṃ upavasati, saṅghena saddhiṃ saṃvasati, saṅghañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.
This is called: ‘A noble-one's-disciple who observes the sabbath of the Saṅgha, living together with the Saṅgha. And because they think of the Saṅgha their mind becomes clear, joy arises, and mental corruptions are given up.’
It’s when a noble-one's-disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa ādāsassa upakkamena pariyodapanā hoti.
As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning a dirty mirror by applying effort.
It’s when a noble-one's-disciple recollects their own ethical conduct, which is uncorrupted, unflawed, unblemished, untainted, liberating, praised by sensible people, not mistaken, and leading to undistractible-lucidity.
Tassa sīlaṃ anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.
As they recollect their ethical conduct, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako sīluposathaṃ upavasati, sīlena saddhiṃ saṃvasati, sīlañcassa ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.
This is called: ‘A noble-one's-disciple who observes the sabbath of ethical conduct, living together with ethics. And because they think of their ethical conduct their mind becomes clear, joy arises, and mental corruptions are given up.’
‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati.
When those deities passed away from here, they were reborn there because of their earned-trust, ethics, learning, generosity, and wisdom. I, too, have the same kind of earned-trust, ethics, learning, generosity, and wisdom.
Yathārūpena sīlena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sīlaṃ saṃvijjati.
Yathārūpena sutena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpaṃ sutaṃ saṃvijjati.
Yathārūpena cāgena samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpo cāgo saṃvijjati.
Yathārūpāya paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.
Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti, seyyathāpi, visākhe, upakkiliṭṭhassa jātarūpassa upakkamena pariyodapanā hoti.
As they recollect the earned-trust, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up. It’s just like cleaning dirty gold by applying effort.
‘There are the Gods of the Four Great Kings, the Gods of the Thirty-Three, the Gods of Yama, the Joyful Gods, the Gods Who Love to Create, the Gods Who Control the Creations of Others, the Gods of Brahmā’s Group, and gods even higher than these.
Yathārūpāya saddhāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā saddhā saṃvijjati. Yathārūpena sīlena … sutena … cāgena … paññāya samannāgatā tā devatā ito cutā tatthupapannā, mayhampi tathārūpā paññā saṃvijjatī’ti.
When those deities passed away from here, they were reborn there because of their earned-trust, ethics, learning, generosity, and wisdom. I, too, have the same kind of earned-trust, ethics, learning, generosity, and wisdom.
Tassa attano ca tāsañca devatānaṃ saddhañca sīlañca sutañca cāgañca paññañca anussarato cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti.
As they recollect the earned-trust, ethics, learning, generosity, and wisdom of both themselves and those deities, their mind becomes clear, joy arises, and mental corruptions are given up.
Ayaṃ vuccati, visākhe, ‘ariyasāvako devatuposathaṃ upavasati, devatāhi saddhiṃ saṃvasati, devatā ārabbha cittaṃ pasīdati, pāmojjaṃ uppajjati, ye cittassa upakkilesā te pahīyanti’.
This is called: ‘A noble-one's-disciple who observes the sabbath of the deities, living together with the deities. And because they think of the deities their mind becomes clear, joy arises, and mental corruptions are given up.’
‘As long as they live, the perfected ones give up killing living creatures, renouncing the rod and the sword. They are scrupulous and kind, and live full of compassion for all living beings.
I, too, for this day and night will give up killing living creatures, renouncing the rod and the sword. I’ll be scrupulous and kind, and live full of compassion for all living beings.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
I will observe the sabbath by doing as the perfected ones do in this respect.
As long as they live, the perfected ones give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving.
I, too, for this day and night will give up stealing. I’ll take only what’s given, and expect only what’s given. I’ll keep myself clean by not thieving.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
I will observe the sabbath by doing as the perfected ones do in this respect.
As long as they live, the perfected ones give up lying. They speak the truth and stick to the truth. They’re honest and trustworthy, and don’t trick the world with their words.
I, too, for this day and night will give up lying. I’ll speak the truth and stick to the truth. I’ll be honest and trustworthy, and won’t trick the world with my words.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
I will observe the sabbath by doing as the perfected ones do in this respect.
As long as they live, the perfected ones avoid dancing, singing, music, and seeing shows; and beautifying and adorning themselves with garlands, fragrance, and makeup.
I, too, for this day and night will avoid dancing, singing, music, and seeing shows; and beautifying and adorning myself with garlands, fragrance, and makeup.
Imināpi aṅgena arahataṃ anukaromi, uposatho ca me upavuttho bhavissati.
I will observe the sabbath by doing as the perfected ones do in this respect.
Suppose you were to rule as sovereign lord over these sixteen great countries—Aṅga, Magadha, Kāsī, Kosala, Vajjī, Malla, Ceti, Vaṅga, Kuru, Pañcāla, Maccha, Sūrusena, Assaka, Avanti, Gandhāra, and Kamboja—full of the seven kinds of precious things.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the Four Great Kings.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods of the Thirty-Three.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the Gods of Yama.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the joyful gods.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who love to create.
It’s possible that a woman or man who has observed the eight-factored sabbath will—when their body breaks up, after death—be reborn in the company of the gods who control the creations of others.
Have those who’ve given up greed, hate, and delusion—so they’re cut off at the root, made like a palm stump, obliterated, and unable to arise in the future—done well in the world, or not?
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, Venerable Ānanda has made The Dharma clear in many ways.
“Mahānāma, the Buddha has spoken of the ethics, undistractible-lucidity, and wisdom of a trainee; and the ethics, undistractible-lucidity, and wisdom of an adept.
It’s when 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.
Idaṃ vuccati, mahānāma, sekhaṃ sīlaṃ.
This is called the ethics of a trainee.
Katamo ca, mahānāma, sekho samādhi?
And what is the undistractible-lucidity of a trainee?
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 vuccati, mahānāma, sekho samādhi.
This is called the undistractible-lucidity of a trainee.
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’.
Then a noble-one's-disciple—accomplished in ethics, undistractible-lucidity, and wisdom—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 asinine-inclinations.
So with the ending of karma, suffering ends; with the ending of suffering, feeling ends; and with the ending of feeling, all suffering will have been worn away.
“Abhaya, these three kinds of purification by wearing away have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
It’s when, Abhaya, 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.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sa kho so, abhaya, bhikkhu evaṃ sīlasampanno vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.
Then a monk accomplished in ethics, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Sa kho so, abhaya, bhikkhu evaṃ samādhisampanno āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharati.
Then a monk accomplished in undistractible-lucidity 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 asinine-inclinations.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:
“Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā.
“Ānanda, those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in three things.
‘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.
‘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.’
‘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.’
Siyā, ānanda, catunnaṃ mahābhūtānaṃ aññathattaṃ—
There might be change in the four primary elements—
In this context, ‘change’ means that such a noble-one's-disciple will be reborn in hell, the animal realm, or the ghost realm: this is not possible.
Ye, ānanda, anukampeyyātha ye ca sotabbaṃ maññeyyuṃ mittā vā amaccā vā ñātī vā sālohitā vā te vo, ānanda, imesu tīsu ṭhānesu samādapetabbā nivesetabbā patiṭṭhāpetabbā”ti.
Those who you have sympathy for, and those worth listening to—friends and colleagues, relatives and family—should be encouraged, supported, and established in these three things.”
The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.
Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?
If there were no deeds to result in the realm of luminous form, would continued existence in the realm of luminous form still come about?”
The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.
Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?
If there were no deeds to result in the formless realm, would continued existence in the formless realm still come about?”
The consciousness of sentient beings—hindered by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.
The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a lower realm. That’s how there is rebirth into a new state of existence in the future.
Rūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho rūpabhavo paññāyethā”ti?
If there were no deeds to result in the realm of luminous form, would existence in the realm of luminous form still be evident?”
The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a middle realm. That’s how there is rebirth into a new state of existence in the future.
Arūpadhātuvepakkañca, ānanda, kammaṃ nābhavissa, api nu kho arūpabhavo paññāyethā”ti?
If there were no deeds to result in the formless realm, would existence in the formless realm still be evident?”
The intention and aim of sentient beings—hindered by ignorance and fettered by craving—is established in a higher realm. That’s how there is rebirth into a new state of existence in the future.
“Take the case of someone who cultivates precepts and observances, lifestyle, and a spiritual path, taking this as the essence. If unskillful Dharmas grow while skillful Dharmas decline, that’s not fruitful.
Then Ānanda, knowing that the teacher approved, got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
They don’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. They’re ethical, of good character.
They live at home with a heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share.
Tassa disāsu samaṇabrāhmaṇā vaṇṇaṃ bhāsanti:
Ascetics and brahmins everywhere praise them for these good qualities.
In that galaxy there are a thousand moons, a thousand suns, a thousand Sinerus king of mountains, a thousand Indias, a thousand Western Continents, a thousand Northern Continents, a thousand Eastern Continents, four thousand oceans, four thousand Great Kings, a thousand realms of the Gods of the Four Great Kings, a thousand realms of the Gods of the Thirty-Three, of the Gods of Yama, of the Joyful Gods, of the Gods who Love to Create, of the Gods who Control the Creations of Others, and a thousand Brahmā realms.
ayaṃ vuccatānanda, sahassī cūḷanikā lokadhātu.
This is called a thousandfold lesser world system, a ‘galaxy’.
If Ānanda were to die while still not free of greed, he would rule as king of the gods for seven lifetimes, and as king of all India for seven lifetimes, because of the confidence of his heart.
Api ca, udāyi, ānando diṭṭheva dhamme parinibbāyissatī”ti.
However, Ānanda will be nirvana'd in the present life.”
end of section [3..8.. - AN 3 vagga 8 Ānanda: Ānanda]❧
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.
‘We will have ardent enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
In the same way, some monk follows behind the monk Saṅgha, thinking:
‘ahampi bhikkhu, ahampi bhikkhū’ti.
‘I’m a monk too! I’m a monk too!’
Tassa na tādiso chando hoti adhisīlasikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ, na tādiso chando hoti adhicittasikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ, na tādiso chando hoti adhipaññāsikkhāsamādāne seyyathāpi aññesaṃ bhikkhūnaṃ.
But they don’t have the same enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom as the other monks.
So bhikkhusaṅghaṃyeva piṭṭhito piṭṭhito anubandho hoti:
Still they follow behind the monk Saṇgha, thinking:
‘ahampi bhikkhu, ahampi bhikkhū’ti.
‘I’m a monk too! I’m a monk too!’
Tasmātiha, bhikkhave, evaṃ sikkhitabbaṃ:
So you should train like this:
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.
‘We will have ardent enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
‘tibbo no chando bhavissati adhisīlasikkhāsamādāne, tibbo no chando bhavissati adhicittasikkhāsamādāne, tibbo no chando bhavissati adhipaññāsikkhāsamādāne’ti.
‘We will have ardent enthusiasm for undertaking the training in the higher ethics, the higher mind, and the higher wisdom.’
Take the case of a monk who has fulfilled their ethics, but has limited undistractible-lucidity and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo.
With the ending of three fetters they’re a stream-enterer, not liable to be reborn in the underworld, bound for awakening.
Take another case of a monk who has fulfilled their ethics, but has limited undistractible-lucidity and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Take another case of a monk who has fulfilled their ethics and undistractible-lucidity, but has limited wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamentals, appropriate for the spiritual path. They keep the rules they’ve undertaken.
Take another case of a monk who has fulfilled their ethics, undistractible-lucidity, and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re incapable of that.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
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 asinine-inclinations.
Take the case of a monk who has fulfilled their ethics, but has limited undistractible-lucidity and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual life. They keep the rules they’ve undertaken.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti.
With the ending of three fetters they have at most seven rebirths.
Sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.
They will transmigrate at most seven times among gods and humans and then make an end of suffering.
So tiṇṇaṃ saṃyojanānaṃ parikkhayā kolaṃkolo hoti, dve vā tīṇi vā kulāni sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.
With the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering.
With the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
Take another case of a monk who has fulfilled their ethics and undistractible-lucidity, but has limited wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā uddhaṃsoto akaniṭṭhagāmī.
With the ending of the five lower fetters they head upstream, going to the Akaniṭṭha realm.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā sasaṅkhāraparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd with extra effort.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā asaṅkhāraparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd without extra effort.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā upahaccaparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd upon landing.
So pañcannaṃ orambhāgiyānaṃ saṃyojanānaṃ parikkhayā antarāparinibbāyī hoti.
With the ending of the five lower fetters they’re nirvana'd in-between one life and the next.
Take another case of a monk who has fulfilled their ethics, undistractible-lucidity, and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni, tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
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 asinine-inclinations.
Take the case of a monk who has fulfilled their ethics, undistractible-lucidity, and wisdom.
So yāni tāni khuddānukhuddakāni sikkhāpadāni tāni āpajjatipi vuṭṭhātipi.
They break some lesser and minor training rules, but are restored.
Taṃ kissa hetu?
Why is that?
Na hi mettha, bhikkhave, abhabbatā vuttā.
Because I don’t say they’re not capable.
Yāni ca kho tāni sikkhāpadāni ādibrahmacariyakāni brahmacariyasāruppāni tattha dhuvasīlo ca hoti ṭhitasīlo ca, samādāya sikkhati sikkhāpadesu.
But they’re constant and steady in their precepts regarding the training rules that are fundamental, appropriate for the spiritual path. They keep the rules they’ve undertaken.
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 asinine-inclinations.
If they don’t penetrate so far, with the ending of three fetters, and the weakening of greed, hate, and delusion, they’re a once-returner. They come back to this world once only, then make an end of suffering.
If they don’t penetrate so far, with the ending of three fetters, they’re a one-seeder. They will be reborn just one time in a human existence, then make an end of suffering.
If they don’t penetrate so far, with the ending of three fetters, they go family to family. They will transmigrate between two or three families and then make an end of suffering.
Taṃ vā pana anabhisambhavaṃ appaṭivijjhaṃ tiṇṇaṃ saṃyojanānaṃ parikkhayā sattakkhattuparamo hoti, sattakkhattuparamaṃ deve ca manusse ca sandhāvitvā saṃsaritvā dukkhassantaṃ karoti.
If they don’t penetrate so far, with the ending of three fetters, they have at most seven rebirths. They will transmigrate at most seven times among gods and humans and then make an end of suffering.
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.
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.
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’.
Ayaṃ vuccati, bhikkhave, adhipaññāsikkhā.
This is called the training in the higher wisdom.
Imā kho, bhikkhave, tisso sikkhā”ti.
These are the three trainings.”
AN 3.90 Dutiyasikkhattaya: Three Trainings (2nd)
90. Dutiyasikkhattayasutta
90. Three Trainings (2nd)
“Tisso imā, bhikkhave, sikkhā.
“monks, these are the three trainings.
Katamā tisso?
What three?
Adhisīlasikkhā, adhicittasikkhā, adhipaññāsikkhā.
The training in the higher ethics, the higher mind, and the higher wisdom.
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.
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.
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 asinine-inclinations.
Ayaṃ vuccati, bhikkhave, adhipaññāsikkhā.
This is called the training in the higher wisdom.
Imā kho, bhikkhave, tisso sikkhāti.
These are the three trainings.”
Adhisīlaṃ adhicittaṃ,
“The higher ethics, the higher mind,
adhipaññañca vīriyavā;
and the higher wisdom should be practiced
Thāmavā dhitimā jhāyī,
by those energetic, strong, and resolute,
sato guttindriyo care.
practicing jhāna, rememberful, with guarded senses.
Yathā pure tathā pacchā,
As before, so after;
yathā pacchā tathā pure;
as after, so before.
Yathā adho tathā uddhaṃ,
As below, so above;
yathā uddhaṃ tathā adho.
as above, so below.
Yathā divā tathā rattiṃ,
As by day, so by night;
yathā rattiṃ tathā divā;
as by night, so by day.
Abhibhuyya disā sabbā,
Having mastered every direction
appamāṇasamādhinā.
with limitless undistractible-lucidity,
Tamāhu sekhaṃ paṭipadaṃ,
they call them a ‘trainee on the path’,
atho saṃsuddhacāriyaṃ;
and their conduct is well purified.
Tamāhu loke sambuddhaṃ,
But a wise one who has gone to the end of the path
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks. He arrived at a town of the Kosalans named Paṅkadhā,
Tatra sudaṃ bhagavā saṅkavāyaṃ viharati.
and stayed there.
Tena kho pana samayena kassapagotto nāma bhikkhu saṅkavāyaṃ āvāsiko hoti.
Now, at that time a monk called Kassapagotta was resident at Paṅkadhā.
I have made a mistake, sir. It was foolish, stupid, and unskillful of me to become impatient and bitter when the Buddha was educating, encouraging, firing up, and inspiring the monks with a Dhamma talk about the training rules, and to think:
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.
Thero cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, therassa bhikkhuno na vaṇṇaṃ bhaṇāmi.
Kassapa, take the case of a senior monk who doesn’t want to train and doesn’t praise taking up the training. They don’t encourage other monks who don’t want to train to take up the training. And they don’t truthfully and substantively praise at the right time those monks who do want to train. I don’t praise that kind of senior monk.
Because, hearing that I praised that monk, other monks might want to keep company with them. Then they might follow their example, which would be for their lasting harm and suffering.
Tasmāhaṃ, kassapa, evarūpassa therassa bhikkhuno na vaṇṇaṃ bhaṇāmi.
That’s why I don’t praise that kind of senior monk.
Majjhimo cepi, kassapa, bhikkhu hoti … pe …
Take the case of a middle monk who doesn’t want to train …
navo cepi, kassapa, bhikkhu hoti na sikkhākāmo na sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca na sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca na vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, navassa bhikkhuno na vaṇṇaṃ bhaṇāmi.
Take the case of a junior monk who doesn’t want to train …
Tasmāhaṃ, kassapa, evarūpassa navassa bhikkhuno na vaṇṇaṃ bhaṇāmi.
That’s why I don’t praise that kind of junior monk.
Thero cepi, kassapa, bhikkhu hoti sikkhākāmo sikkhāsamādānassa vaṇṇavādī, ye caññe bhikkhū na sikkhākāmā te ca sikkhāya samādapeti, ye caññe bhikkhū sikkhākāmā tesañca vaṇṇaṃ bhaṇati bhūtaṃ tacchaṃ kālena, evarūpassāhaṃ, kassapa, therassa bhikkhuno vaṇṇaṃ bhaṇāmi.
Kassapa, take the case of a senior monk who does want to train and praises taking up the training. They encourage other monks who don’t want to train to take up the training. And they truthfully and substantively praise at the right time those monks who do want to train. I praise that kind of senior monk.
Because, hearing that I praised that monk, other monks might want to keep company with them. Then they might follow their example, which would be for their lasting welfare and happiness.
But there comes a time—as that monk trains in the higher ethics, the higher mind, and the higher wisdom—that their mind is freed from asinine-inclinations by not grasping.
Wanderers who follow other paths advocate this kind of seclusion in robes. They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
Wanderers who follow other paths advocate this kind of seclusion in lodgings. They stay in a wilderness, at the root of a tree, in a charnel ground, a forest, the open air, a heap of straw, or a threshing-hut.
“Seyyathāpi, bhikkhave, saradasamaye viddhe vigatavalāhake deve ādicco nabhaṃ abbhussakkamāno sabbaṃ ākāsagataṃ tamagataṃ abhivihacca bhāsate ca tapate ca virocati ca.
“After the rainy season the sky is clear and cloudless. And when the sun rises, it dispels all the darkness from the sky as it shines and glows and radiates.
Quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna, which has the rapture and pleasure born of seclusion, while directing-thought and evaluation.
If that noble-one's-disciple passed away at that time, they’re bound by no fetter that might return them to this world.”
b. bodhi footnotes
538 Mp explains the dhammacakkhu with reference to the commentarial conception of momentary path experiences as the
“eye of the path of stream-entry that comprehends the Dhamma of the four noble truths.”
539 This phrase normally denotes the attainment of non-returning.
Mp, however, identifies this disciple as a “jhāna non-returner” (jhānānāgāmī),
that is, a stream-enterer or once-returner who also attains jhāna.
Though such a practitioner has not yet eliminated the two fetters of sensual desire and ill will,
by attaining jhāna he or she is bound to be reborn in the form realm and attain nibbāna there,
without taking another rebirth in the sense sphere.
AN 3.95 Parisā: Assemblies
95. Parisāsutta
95. Assemblies
“Tisso imā, bhikkhave, parisā.
“monks, these are the three assemblies.
Katamā tisso?
What three?
Aggavatī parisā, vaggā parisā, samaggā parisā.
An assembly of the best, a divided assembly, and a harmonious assembly.
An assembly where 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. And those who come afterwards follow their example.
Sāpi hoti na bāhulikā na sāthalikā okkamane nikkhittadhurā paviveke pubbaṅgamā, vīriyaṃ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya.
They too 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.
An assembly where the monks live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes. This is called a harmonious assembly.
When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
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.
In the same way, when the monks are in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes, they make much merit.
When you’re joyful, rapture springs up. When the mind is full of rapture, the body becomes pacified. When the body is pacified, you feel pleasure. And when you’re pleasureful, the mind becomes undistractify-&-lucidifyd in samādhi.
In the same way, a monk with three 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 tīhi?
What three?
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.
It’s when 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.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
A monk with these three 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.”
In the same way, a monk with three 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 tīhi?
What three?
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.
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.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
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.
A monk with these three 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.”
In the same way, a monk with three 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 tīhi?
What three?
Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca.
It’s when 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.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
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 asinine-inclinations.
A monk with these three 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.”
AN 3.99 Potthaka: Jute
99. Potthakasutta
99. Jute
“Navopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca;
“Jute canvas is ugly, unpleasant to touch, and worthless whether it’s new, worn in, or worn out.
majjhimopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca;
jiṇṇopi, bhikkhave, potthako dubbaṇṇo ca hoti dukkhasamphasso ca appaggho ca.
That person becomes angry and upset, and blurts out things that make the Saṅgha throw them out, as if they were throwing jute canvas away on the rubbish heap.
‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.
‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.
‘No matter how this person performs a deed, they experience it the same way.’ This being so, the spiritual life could not be lived, and there’d be no chance of making a complete end of suffering.
‘No matter how this person performs a deed, they experience the result as it should be experienced.’ This being so, the spiritual life can be lived, and there is a chance of making a complete end of suffering.”
end of section [3.100 - AN 3.100 Loṇakapalla: A Lump of Salt]❧
AN 3.0 (five levels of gold impurity) AN 3.0 (Gold’s gross impurities) AN 3.0 (Gold’s moderate impurities) AN 3.0 (Gold’s fine impurities) AN 3.0 (gold dust) AN 3.0 (Gold malleable, luminous, ready to be worked) AN 3.0 (5 gold correspondences with meditators samādhi) AN 3.0 (monk’s gross impurities = misconduct of body, speech, mind → gold’s coarse impurities) AN 3.0 (monk’s moderate impurities = thoughts of sensuality, ill will, etc. → gold’s moderate impurities) AN 3.0 (monk’s fine impurities = thoughts about home life → gold’s fine impurities) AN 3.0 (first jhāna has Dhamma thoughts → gold dust) AN 3.0 (purifed 4th jhana → easily make any gold ornament) AN 3.0 (He can exercise any of the 6 abhiññā...)
A goldsmith or their apprentice places the gold in a crucible where they blow, melt, and smelt it.
Taṃ hoti jātarūpaṃ dhantaṃ sandhantaṃ niddhantaṃ aniddhantakasāvaṃ, na ceva mudu hoti na ca kammaniyaṃ, na ca pabhassaraṃ pabhaṅgu ca, na ca sammā upeti kammāya.
Still the gold is not settled and the dross is not totally gone. It’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
§5.5 – (Gold malleable, luminous, ready to be worked)
In the same way, a monk who is committed to the higher mind has coarse corruptions: bad bodily, verbal, and mental conduct. A sincere, capable monk gives these up, gets rid of, eliminates, and obliterates them.
§15.2 – (monk’s moderate impurities = thoughts of sensuality, ill will, etc. → gold’s moderate impurities)
When they’ve been given up and eliminated, there are middling corruptions: sensual, malicious, or cruel thoughts. A sincere, capable monk gives these up, gets rid of, eliminates, and obliterates them.
§15.3 – (monk’s fine impurities = thoughts about home life → gold’s fine impurities)
When they’ve been given up and eliminated, there are fine corruptions: thoughts of family, country, and being looked up to. A sincere, capable monk gives these up, gets rid of, eliminates, and obliterates them.
§15.4 – (first jhāna has Dhamma thoughts → gold dust)
When they’ve been given up and eliminated, only thoughts about the ☸Dharma are left.
So hoti samādhi na ceva santo na ca paṇīto nap-paṭip-passaddha-laddho na ekodi-bhāv-ādhigato sa-saṅkhāra-niggayhavāritagato.
That undistractible-lucidity is not peaceful, not sublime, not [sufficiently] pacified, not [sufficiently] singular in focus, but is held in place by forceful suppression [of first jhāna’s vitakka thoughts focusing on the Dharma].
[Internal settling, singular focus, and undistractible ludicity are the explicit terms that first appear in second jhāna’s formula, and are absent from the first jhāna.]
§15.5 – (purifed 4th jhana → easily make any gold ornament)
But there comes a time when that mind is stilled internally; it settles, becomes singular in focus, and becomes undistractible and lucid in samādhi.
So hoti samādhi santo paṇīto paṭippassaddhiladdho ekodibhāvādhigato na sasaṅkhāraniggayhavāritagato.
That undistractible-lucidity is peaceful and sublime and pacified and singular in focus, not held in place by forceful suppression [of first jhāna’s thoughts related to Dharma].
Yassa yassa ca abhiññā sacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññā sacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They become capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
§101.20 – (He can exercise any of the 6 abhiññā...)
If they wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with my hand the sun and moon, so mighty and powerful; controlling my body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They are capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ dibbe ca mānuse ca ye dūre santike cā’ti,
If they wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They are capable of realizing it, in each and every case.
If they wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind undistractify-&-lucidifyd in samādhi as “mind undistractify-&-lucidifyd in samādhi”, and mind not undistractify-&-lucidifyd in samādhi as “mind not undistractify-&-lucidifyd in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They are capable of realizing it, in each and every case.
If they wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They are capable of realizing it, in each and every case.
If they wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings, alas, did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They are capable of realizing it, in each and every case.
If they wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”ti.
They are capable of realizing it, in each and every case.
AN 3.0 (balancing 3 factors of samādhi) AN 3.0 (too much samādhi → laziness) AN 3.0 (too much paggaha/energy → restlessness) AN 3.0 (too much upekkha → not enough samādhi to get nirvana) AN 3.0 (if 3 factors balanced properly → ready for 6 abhiñña) AN 3.0 (simile of goldsmith) AN 3.0 (fan too much → gold gets scorched) AN 3.0 (water too much → gold gets cold) AN 3.0 (too much upekkha/observation → gold not properly processed) AN 3.0 (3 factors in balance → gold pliable and ready to be made into ornament) AN 3.0 (He can exercise any of the 6 abhiññā...)
If they focus solely on the sign of equanimous-observation, it’s likely their mind won’t enter right undistractible-&-lucid for the ending of asinine-inclinations.
But when a monk dedicated to the higher mind focuses from time to time on the sign of undistractible-lucidity, the sign of uplifted-energy, and the sign of equanimous-observation, their mind becomes pliable, workable, and radiant, not brittle, and has entered right undistractible-lucidity for the ending of asinine-inclinations..
It’s like when a goldsmith or a goldsmith’s apprentice prepares a forge, fires the crucible, picks up some gold with tongs and puts it in the crucible. From time to time they fan it, from time to time they sprinkle water on it, and from time to time they just watch over it.
But when that goldsmith fans it from time to time, sprinkles water on it from time to time, and watches over it from time to time, that gold becomes pliable, workable, and radiant, not brittle, and is ready to be worked.
When a monk dedicated to the higher mind focuses from time to time on the sign of undistractible-lucidity, the sign of uplifted-energy, and the sign of equanimous-observation, their mind becomes pliable, workable, and radiant, not brittle, and has entered right undistractible-lucidity for the ending of asinine-inclinations.
Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane.
They become capable of realizing anything that can be realized by turning their mind toward insight, in each and every case.
§102.20 – (He can exercise any of the 6 abhiññā...)
So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ … pe …
If they wish: ‘May I wield the many kinds of psychic power’ …
(cha abhiññā vitthāretabbā.)
‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’ …
‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn.’ …
‘May I recollect many kinds of past lives.’ …
Āsavānaṃ khayā … pe … sacchikatvā upasampajja vihareyyan’ti,
‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati satiāyatane”ti.
They are capable of realizing it, in each and every case.
end of section [3..10.. - AN 3 vagga 10 Loṇakapalla: A Lump of Salt]❧
As long as I didn’t truly understand the world’s gratification, drawback, and escape in this way for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
But when I did truly understand the world’s gratification, drawback, and escape in this way for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
AN 3.104 Paṭhamaassāda: Gratification (1st)
104. Paṭhamaassādasutta
104. Gratification (1st)
“Lokassāhaṃ, bhikkhave, assādapariyesanaṃ acariṃ. Yo loke assādo tadajjhagamaṃ.
“monks, I went in search of the world’s gratification, and I found it.
Yāvatako loke assādo, paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of gratification in the world.
Lokassāhaṃ, bhikkhave, ādīnavapariyesanaṃ acariṃ. Yo loke ādīnavo tadajjhagamaṃ.
I went in search of the world’s drawbacks, and I found them.
Yāvatako loke ādīnavo, paññāya me so sudiṭṭho.
I’ve seen clearly with wisdom the full extent of the drawbacks in the world.
As long as I didn’t truly understand the world’s gratification, drawback, and escape for what they are, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
But when I did truly understand the world’s gratification, drawback, and escape for what they are, I announced my supreme perfect awakening in this world with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans.
Ñāṇañca pana me dassanaṃ udapādi:
Knowledge and vision arose in me:
‘akuppā me vimutti, ayamantimā jāti, natthi dāni punabbhavo’”ti.
‘My freedom is unshakable; this is my last rebirth; now there are no more future lives.’”
As long as sentient beings don’t truly understand the world’s gratification, drawback, and escape for what they are, they haven’t escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they don’t live detached, liberated, with a mind free of limits.
But when sentient beings truly understand the world’s gratification, drawback, and escape for what they are, they’ve escaped from this world—with its gods, Māras, and Brahmās, this population with its ascetics and brahmins, its gods and humans—and they live detached, liberated, with a mind free of limits.”
“monks, there are ascetics and brahmins who don’t truly understand the world’s gratification, drawback, and escape for what they are.
na me te, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, na ca pana te āyasmanto sāmaññatthaṃ vā brahmaññatthaṃ vā diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharanti.
I don’t regard them as true ascetics and brahmins. Those venerables don’t realize the goal of life as an ascetic or brahmin, and don’t live having realized it with their own insight.
Ye ca kho keci, bhikkhave, samaṇā vā brāhmaṇā vā lokassa assādañca assādato ādīnavañca ādīnavato nissaraṇañca nissaraṇato yathābhūtaṃ pajānanti,
There are ascetics and brahmins who do truly understand the worlds’ gratification, drawback, and escape for what they are.
te kho, bhikkhave, samaṇā vā brāhmaṇā vā samaṇesu vā samaṇasammatā brāhmaṇesu vā brāhmaṇasammatā, te ca panāyasmanto sāmaññatthañca brahmaññatthañca diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja viharantī”ti.
I regard them as true ascetics and brahmins. Those venerables realize the goal of life as an ascetic or brahmin, and live having realized it with their own insight.”
[is what the] noble-one's discipline calls singing.
ummattakam-idaṃ, bhikkhave,
(2)“madness: -this, *********,
ariyassa vinaye yadidaṃ naccaṃ.
[is what the] noble-one's discipline calls dancing.
komāra-kam-idaṃ, bhikkhave,
(3) “childish-behavior: -this, *********,
ariyassa vinaye yadidaṃ
[is what the] noble-one's discipline calls
ativelaṃ danta-vidaṃsaka-hasitaṃ.
excessive-duration (of) teeth-exposed-laughter.
tasmātiha, bhikkhave,
Therefore, monks,
setu-ghāto gīte,
[let there be] bridge-destroying (in regard to) singing,
setu-ghāto nacce,
[let there be] bridge-destroying (in regard to) dancing,
alaṃ vo dhammap-pamoditānaṃ sataṃ sitaṃ
{When you smile in} Dhamma-rejoicing,
sitamattāyā”ti.
you may simply show a smile.”
pañcamaṃ.
(end of sutta)
Mp Commentary says
Mp: “When there is a reason to smile [in rejoicing in the Dhamma], it is proper to smile merely by showing the tips of your teeth simply to show that you are pleased.”
AN 3.108 Atitti: Satisfaction
108. Atittisutta
108. Satisfaction
“Tiṇṇaṃ, bhikkhave, paṭisevanāya natthi titti.
“monks, there are three indulgences that never satisfy.
Any deed that emerges from greed, hate, or delusion—born, sourced, and originated from greed, hate, or delusion—is unskillful, blameworthy, results in suffering, and leads to the creation of more deeds, not their cessation.
Any deed that emerges from contentment, non-hatred, or understanding—born, sourced, and originated from contentment, love, or understanding—is skillful, blameless, results in happiness, and leads to the cessation of more deeds, not their creation.
A Realized One, a perfected one, a fully awakened Buddha. A person who teaches The Dharma and training proclaimed by a Realized One. A person who is grateful and thankful.
It’s a person who is restless, insolent, fickle, gossipy, loose-tongued, unrememberful, lacking lucid-discerning and undistractible-lucidity, with straying mind and undisciplined faculties.
It’s a person who is not restless, insolent, fickle, gossipy, or loose-tongued. They have established rememberfulness, lucid-discerning and undistractible-lucidity, with unified mind and restrained faculties.
Ayaṃ vuccati, bhikkhave, puggalo duppameyyo.
This is called ‘a person hard to measure’.
Katamo ca, bhikkhave, puggalo appameyyo?
And who is the immeasurable person?
Idha, bhikkhave, bhikkhu arahaṃ hoti khīṇāsavo.
It’s a monk who is perfected, and has ended asinine-inclinations.
Ayaṃ vuccati, bhikkhave, puggalo appameyyo.
This is called ‘an immeasurable person’.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.
First, a person—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.
So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ākāsānañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.
They enjoy it and like it and find it satisfying. If they’re set on that, 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 infinite space.
Furthermore, a person—going totally beyond the dimension of infinite space—aware that ‘consciousness is infinite’, enters and remains in the dimension of infinite consciousness.
So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno viññāṇañcāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.
They enjoy it and like it and find it satisfying. If they’re set on that, 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 infinite consciousness.
Furthermore, a person—going totally beyond the dimension of infinite consciousness—aware that ‘there is nothing at all’, enters and remains in the dimension of nothingness.
So tadassādeti taṃ nikāmeti tena ca vittiṃ āpajjati, tatra ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṃ kurumāno ākiñcaññāyatanūpagānaṃ devānaṃ sahabyataṃ upapajjati.
They enjoy it and like it and find it satisfying. If they’re set on that, 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 nothingness.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics,
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There are obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
It’s when someone has wrong view, a distorted perspective, such as:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
Some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.
It’s like throwing loaded dice: they always fall the right side up.
evamevaṃ kho, bhikkhave, sīlavipattihetu vā sattā … pe … upapajjanti.
In the same way, some sentient beings, when their body breaks up, after death, are reborn in a place of loss, a bad place, the underworld, hell because of failure in ethics, mind, or view.
Imā kho, bhikkhave, tisso vipattiyoti.
These are the three failures.
Tisso imā, bhikkhave, sampadā.
There are three accomplishments.
Katamā tisso?
What three?
Sīlasampadā, cittasampadā, diṭṭhisampadā.
Accomplishment in ethics, mind, and view.
Katamā ca, bhikkhave, sīlasampadā?
And what is accomplishment in ethics?
Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti … pe …
It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical.
It’s when someone has right view, an undistorted perspective, such as:
‘atthi dinnaṃ, atthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
Some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of success in ethics, mind, or view.
In the same way, some sentient beings, when their body breaks up, after death, are reborn in a good place, a heavenly realm because of success in ethics, mind, or view. These are the three accomplishments.”
❧
AN 3.119 Kammanta: Action
119. Kammantasutta
119. Action
“Tisso imā, bhikkhave, vipattiyo.
“monks, there are three failures.
Katamā tisso?
What three?
Kammantavipatti, ājīvavipatti, diṭṭhivipatti.
Failure in action, livelihood, and view.
Katamā ca, bhikkhave, kammantavipatti?
And what is failure in action?
Idha, bhikkhave, ekacco pāṇātipātī hoti … pe … samphappalāpī hoti.
It’s when someone kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.
It’s when someone has wrong view, a distorted perspective, such as:
‘natthi dinnaṃ, natthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.
‘There’s no meaning in giving, sacrifice, or offerings. There’s no fruit or result of good and bad deeds. There’s no afterlife. There’s no obligation to mother and father. No beings are reborn spontaneously. And there’s no ascetic or brahmin who is well attained and practiced, and who describes the afterlife after realizing it with their own insight.’
It’s when someone has right view, an undistorted perspective, such as:
‘atthi dinnaṃ, atthi yiṭṭhaṃ … pe … ye imañca lokaṃ parañca lokaṃ sayaṃ abhiññā sacchikatvā pavedentī’ti.
‘There is meaning in giving, sacrifice, and offerings. There are fruits and results of good and bad deeds. There is an afterlife. There is obligation to mother and father. There are beings reborn spontaneously. And there are ascetics and brahmins who are well attained and practiced, and who describe the afterlife after realizing it with their own insight.’
It’s when a monk doesn’t use speech that’s false, divisive, harsh, or nonsensical.
Idaṃ vuccati, bhikkhave, vacīsoceyyaṃ.
This is called ‘purity of speech’.
Katamañca, bhikkhave, manosoceyyaṃ?
And what is purity of mind?
Idha, bhikkhave, bhikkhu santaṃ vā ajjhattaṃ kāmacchandaṃ: ‘atthi me ajjhattaṃ kāmacchando’ti pajānāti; asantaṃ vā ajjhattaṃ kāmacchandaṃ: ‘natthi me ajjhattaṃ kāmacchando’ti pajānāti; yathā ca anuppannassa kāmacchandassa uppādo hoti, tañca pajānāti; yathā ca uppannassa kāmacchandassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa kāmacchandassa āyatiṃ anuppādo hoti, tañca pajānāti;
It’s when a monk who has sensual desire in them understands ‘I have sensual desire in me.’ When they don’t have sensual desire in them, they understand ‘I don’t have sensual desire in me.’ They understand how sensual desire arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
santaṃ vā ajjhattaṃ byāpādaṃ: ‘atthi me ajjhattaṃ byāpādo’ti pajānāti; asantaṃ vā ajjhattaṃ byāpādaṃ: ‘natthi me ajjhattaṃ byāpādo’ti pajānāti; yathā ca anuppannassa byāpādassa uppādo hoti, tañca pajānāti; yathā ca uppannassa byāpādassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa byāpādassa āyatiṃ anuppādo hoti, tañca pajānāti;
When they have ill will in them they understand ‘I have ill will in me’; and when they don’t have ill will in them they understand ‘I don’t have ill will in me’. They understand how ill will arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
santaṃ vā ajjhattaṃ thinamiddhaṃ: ‘atthi me ajjhattaṃ thinamiddhan’ti pajānāti; asantaṃ vā ajjhattaṃ thinamiddhaṃ: ‘natthi me ajjhattaṃ thinamiddhan’ti pajānāti; yathā ca anuppannassa thinamiddhassa uppādo hoti, tañca pajānāti; yathā ca uppannassa thinamiddhassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa thinamiddhassa āyatiṃ anuppādo hoti, tañca pajānāti;
When they have dullness and drowsiness in them they understand ‘I have dullness and drowsiness in me’; and when they don’t have dullness and drowsiness in them they understand ‘I don’t have dullness and drowsiness in me’. They understand how dullness and drowsiness arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
santaṃ vā ajjhattaṃ uddhaccakukkuccaṃ: ‘atthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; asantaṃ vā ajjhattaṃ uddhaccakukkuccaṃ: ‘natthi me ajjhattaṃ uddhaccakukkuccan’ti pajānāti; yathā ca anuppannassa uddhaccakukkuccassa uppādo hoti, tañca pajānāti; yathā ca uppannassa uddhaccakukkuccassa pahānaṃ hoti, tañca pajānāti; yathā ca pahīnassa uddhaccakukkuccassa āyatiṃ anuppādo hoti, tañca pajānāti;
When they have restlessness and remorse in them they understand ‘I have restlessness and remorse in me’; and when they don’t have restlessness and remorse in them they understand ‘I don’t have restlessness and remorse in me’. They understand how restlessness and remorse arise; how, when they’ve already arisen, they’re given up; and how, once they’re given up, they don’t arise again in the future.
santaṃ vā ajjhattaṃ vicikicchaṃ: ‘atthi me ajjhattaṃ vicikicchā’ti pajānāti; asantaṃ vā ajjhattaṃ vicikicchaṃ: ‘natthi me ajjhattaṃ vicikicchā’ti pajānāti; yathā ca anuppannāya vicikicchāya uppādo hoti, tañca pajānāti; yathā ca uppannāya vicikicchāya pahānaṃ hoti, tañca pajānāti; yathā ca pahīnāya vicikicchāya āyatiṃ anuppādo hoti, tañca pajānāti.
When they have doubt in them they understand ‘I have doubt in me’; and when they don’t have doubt in them they understand ‘I don’t have doubt in me’. They understand how doubt arises; how, when it’s already arisen, it’s given up; and how, once it’s given up, it doesn’t arise again in the future.
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 asinine-inclinations.
Idaṃ vuccati, bhikkhave, manomoneyyaṃ.
This is called sagacity of mind.
Imāni kho, bhikkhave, tīṇi moneyyānīti.
These are the three kinds of sagacity.”
Kāyamuniṃ vacīmuniṃ,
“A sage in body, a sage in speech,
cetomuniṃ anāsavaṃ;
and an undefiled sage in heart.
Muniṃ moneyyasampannaṃ,
A sage, blessed with sagacity,
āhu sabbappahāyinan”ti.
has given up everything, they say.”
end of section [3..12.. - AN 3 vagga 12 Āpāyika: Bound for Loss]❧
When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.
When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.
“monks, I’m not even comfortable thinking about a place where monks argue—quarreling and fighting, continually wounding each other with barbed words—let alone going there.
Niṭṭhamettha gacchāmi:
I come to a conclusion about them:
‘addhā te āyasmanto tayo dhamme pajahiṃsu, tayo dhamme bahulamakaṃsu.
‘Clearly those venerables have given up three things and cultivated three things.’
I feel comfortable going to a place where the monks live in harmony—appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes—let alone thinking about it.
Niṭṭhamettha gacchāmi:
I come to a conclusion about them:
‘addhā te āyasmanto tayo dhamme pajahiṃsu, tayo dhamme bahulamakaṃsu.
‘Clearly those venerables have given up three things and built up three things.’
“Yes, sir,” replied Mahānāma. He returned to Kapilavatthu and searched all over the city, but he couldn’t see a suitable guest house for the Buddha to spend the night.
“Yes, sir,” replied Mahānāma. He went to Bharaṇḍu’s hermitage, where he set out a mat, and got foot-washing water ready. Then he went back to the Buddha and said to him:
Just as the Buddha these days lives crowded by monks, nuns, laymen, and laywomen; by rulers and their ministers, and teachers of other paths and their disciples,
While the Buddha was walking for alms near the cow-hitching place at the wavy leaf fig, he saw a disgruntled monk who was looking for pleasure in external things, unrememberful, without lucid-discerning or undistractible-lucidity, with straying mind and undisciplined faculties.
“Sometimes, sir, with my clairvoyance that’s purified and superhuman, I see that females—when their body breaks up, after death—are mostly reborn in a place of loss, a bad place, the underworld, hell.
“Here’s the thing, Reverend Sāriputta. With clairvoyance that is purified and surpasses the human, I survey the entire galaxy.
Āraddhaṃ kho pana me vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggaṃ.
My energy is roused up and unflagging, my rememberfulness is established and lucid, my body is pacified and undisturbed, and my mind is undistractify-&-lucidifyd in samādhi.
Atha ca pana me nānupādāya āsavehi cittaṃ vimuccatī”ti.
But my mind is not freed from the asinine-inclinations by not grasping.”
‘With clairvoyance that is purified and surpasses the human, I survey the entire galaxy,’ that’s your conceit.
Yampi te, āvuso anuruddha, evaṃ hoti:
And when you say:
‘āraddhaṃ kho pana me vīriyaṃ asallīnaṃ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṃ cittaṃ ekaggan’ti, idaṃ te uddhaccasmiṃ.
‘My energy is roused up and unflagging, my rememberfulness is established and lucid, my body is pacified and undisturbed, and my mind is undistractify-&-lucidifyd in samādhi,’ that’s your restlessness.
Yampi te, āvuso anuruddha, evaṃ hoti:
And when you say:
‘atha ca pana me nānupādāya āsavehi cittaṃ vimuccatī’ti, idaṃ te kukkuccasmiṃ.
‘But my mind is not freed from the asinine-inclinations by not grasping,’ that’s your remorse.
Sādhu vatāyasmā anuruddho ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṃ upasaṃharatū”ti.
It’d be good to give up these three things. Instead of focusing on them, apply your mind to the deathless.”
Atha kho āyasmā anuruddho aparena samayena ime tayo dhamme pahāya, ime tayo dhamme amanasikaritvā amatāya dhātuyā cittaṃ upasaṃhari.
After some time Anuruddha gave up these three things. Instead of focusing on them, he applied his mind to the deathless.
Then Anuruddha, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā anuruddho arahataṃ ahosīti.
And Venerable Anuruddha became one of the perfected.
AN 3.131 Paṭicchanna: Under Cover
131. Paṭicchannasutta
131. Under Cover
“Tīṇimāni, bhikkhave, paṭicchannāni āvahanti, no vivaṭāni.
“monks, three things are conveyed under cover, not in the open.
Katamāni tīṇi?
What three?
Mātugāmo, bhikkhave, paṭicchanno āvahati, no vivaṭo;
Females are married with a veil, not unveiled.
brāhmaṇānaṃ, bhikkhave, mantā paṭicchannā āvahanti, no vivaṭā;
Brahmin hymns are conveyed under cover, not openly.
micchādiṭṭhi, bhikkhave, paṭicchannā āvahati, no vivaṭā.
Wrong view is conveyed under cover, not in the open.
Imāni kho, bhikkhave, tīṇi paṭicchannāni āvahanti, no vivaṭāni.
These three things are conveyed under cover, not in the open.
Tīṇimāni, bhikkhave, vivaṭāni virocanti, no paṭicchannāni.
Three things shine in the open, not under cover.
Katamāni tīṇi?
What three?
Candamaṇḍalaṃ, bhikkhave, vivaṭaṃ virocati, no paṭicchannaṃ;
The moon shines in the open, not under cover.
sūriyamaṇḍalaṃ, bhikkhave, vivaṭaṃ virocati, no paṭicchannaṃ;
The sun shines in the open, not under cover.
tathāgatappavedito dhammavinayo, bhikkhave, vivaṭo virocati, no paṭicchanno.
The Dharma and training proclaimed by a Realized One shine in the open, not under cover.
Imāni kho, bhikkhave, tīṇi vivaṭāni virocanti, no paṭicchannānī”ti.
These three things shine in the open, not under cover.”
In the same way, this person, though spoken to by someone in a rough, harsh, and disagreeable manner, still stays in touch, interacts with, and greets them.
Ayaṃ vuccati, bhikkhave, udakalekhūpamo puggalo.
This is called a person like a line drawn in water.
Ime kho, bhikkhave, tayo puggalā santo saṃvijjamānā lokasmin”ti.
These are the three people found in the world.”
end of section [3..13.. - AN 3 vagga 13 Kusināra: Kusināra]❧
In the same way, a monk with three 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 tīhi?
What three?
Idha, bhikkhave, bhikkhu dūre pātī ca hoti akkhaṇavedhī ca mahato ca kāyassa padāletā.
They’re a long-distance shooter, a marksman, and one who shatters large objects.
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.’
They truly understand any kind of feeling at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all feeling—with right understanding: ‘This is not mine, I am not this, this is not my self.’
They truly understand any kind of perception at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all perception—with right understanding: ‘This is not mine, I am not this, this is not my self.’
They truly understand any kind of co-doings at all—past, future, or present; internal or external; coarse or fine; inferior or superior; far or near: all co-doings—with right understanding: ‘This is not mine, I am not this, this is not my self.’
They truly understand any kind of 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.’
It’s when a monk truly understands: ‘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’.
A monk with these three 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.”
In the same way that foolish man Makkhali is a trap for humans, it seems to me. He has come into the world for the harm, suffering, calamity, and disaster of many beings.”
AN 3.138 Sampadā: Accomplishment
138. Sampadāsutta
138. Accomplishment
“Tisso imā, bhikkhave, sampadā.
“monks, there are three accomplishments.
Katamā tisso?
What three?
Saddhāsampadā, sīlasampadā, paññāsampadā—
Accomplishment in earned-trust, ethics, and wisdom.
imā kho, bhikkhave, tisso sampadā”ti.
These are the three accomplishments.”
AN 3.139 Vuddhi: Growth
139. Vuddhisutta
139. Growth
“Tisso imā, bhikkhave, vuddhiyo.
“monks, there are three kinds of growth.
Katamā tisso?
What three?
Saddhāvuddhi, sīlavuddhi, paññāvuddhi—
growth in earned-trust, ethics, and wisdom.
imā kho, bhikkhave, tisso vuddhiyo”ti.
These are the three kinds of growth.”
AN 3.140 Assakhaḷuṅka: A Wild Colt
140. Assakhaḷuṅkasutta
140. A Wild Colt
“Tayo ca, bhikkhave, assakhaḷuṅke desessāmi tayo ca purisakhaḷuṅke.
“monks, I will teach you about three wild colts and three wild people.
It’s when a monk truly understands: ‘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’.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti, no vissajjeti.
But when asked a question about The Dharma or training, they falter without answering.
Idamassa na vaṇṇasmiṃ vadāmi.
This is how they’re not beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.
This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno hoti; na vaṇṇasampanno, na ārohapariṇāhasampanno.
This is how a wild person is fast, but not beautiful or well proportioned.
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno?
And how is a wild person fast and beautiful, but not well proportioned?
It’s when a monk truly understands: ‘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’.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.
When asked a question about The Dharma or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.
This is how they’re beautiful, I say.
Na pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.
This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca; na ārohapariṇāhasampanno.
This is how a wild person is fast and beautiful, but not well proportioned.
Kathañca, bhikkhave, purisakhaḷuṅko javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?
And how is a wild person fast, beautiful, and well proportioned?
It’s when a monk truly understands: ‘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’.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.
When asked a question about The Dharma or training, they answer without faltering.
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.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho saṃsādeti, no vissajjeti.
But when asked a question about The Dharma or training, they falter without answering.
Idamassa na vaṇṇasmiṃ vadāmi.
This is how they’re not beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
And they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi. Evaṃ kho, bhikkhave, purisaparasso javasampanno hoti;
This is how they’re not well proportioned, I say. This is how an excellent person is fast,
na vaṇṇasampanno, na ārohapariṇāhasampanno.
but not beautiful or well proportioned.
Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca, na ārohapariṇāhasampanno?
And how is an excellent person fast and beautiful, but not well proportioned?
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.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.
When asked a question about The Dharma or training, they answer without faltering.
Idamassa vaṇṇasmiṃ vadāmi.
This is how they’re beautiful, I say.
Na kho pana lābhī hoti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṃ.
But they don’t receive robes, alms-food, lodgings, and medicines and supplies for the sick.
Idamassa na ārohapariṇāhasmiṃ vadāmi.
This is how they’re not well proportioned, I say.
Evaṃ kho, bhikkhave, purisaparasso javasampanno ca hoti; vaṇṇasampanno ca, na ārohapariṇāhasampanno.
This is how an excellent person is fast and beautiful, but not well proportioned.
Kathañca, bhikkhave, purisaparasso javasampanno ca hoti vaṇṇasampanno ca ārohapariṇāhasampanno ca?
And how is an excellent person fast, beautiful, and well proportioned?
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.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.
When asked a question about The Dharma or training, they answer without faltering.
It’s when 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 asinine-inclinations.
Idamassa javasmiṃ vadāmi.
This is how they’re quick, I say.
Abhidhamme kho pana abhivinaye pañhaṃ puṭṭho vissajjeti, no saṃsādeti.
When asked a question about The Dharma or training, they answer without faltering.
“monks, a monk with three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
AN 3.144 Dutiyamoranivāpa: At the Peacocks’ Feeding Ground (2nd)
“monks, a monk who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
AN 3.145 Tatiyamoranivāpa: At the Peacocks’ Feeding Ground (3rd)
“monks, a monk who has three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
A monk with these three qualities has reached the ultimate end, the ultimate sanctuary, the ultimate spiritual life, the ultimate goal. They are best among gods and humans.
end of section [3..14.. - AN 3 vagga 14 Yodhājīva: A Warrior]❧
“Tīhi, 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 three qualities they keep themselves broken and damaged. They deserve to be blamed and reproved by sensible people, and they make much bad karma.
Tīhi, 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 three 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 tīhi?
What three?
Kusalena kāyakammena, kusalena vacīkammena, kusalena manokammena … pe ….
Skillful deeds by way of body, speech, and mind. …”
AN 3.151 Dutiyakhata: Broken (2nd)
151. Dutiyakhatasutta
151. Broken (2nd)
“Tīhi, bhikkhave … pe …
“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. …
sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena … pe ….
Blameworthy deeds by way of body, speech, and mind. …
Tīhi, bhikkhave … pe …
When an astute, competent, good person has three qualities they keep themselves healthy and whole. …
anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena … pe ….
Blameless deeds by way of body, speech, and mind. …”
AN 3.152 Tatiyakhata: Broken (3rd)
152. Tatiyakhatasutta
152. Broken (3rd)
“Tīhi, bhikkhave … pe …
“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. …
visamena kāyakammena, visamena vacīkammena, visamena manokammena … pe ….
Unethical deeds by way of body, speech, and mind. …
Tīhi, bhikkhave … pe …
When an astute, competent, good person has three qualities they keep themselves healthy and whole. …
samena kāyakammena, samena vacīkammena, samena manokammena … pe ….
Ethical deeds by way of body, speech, and mind. …”
AN 3.153 Catutthakhata: Broken (4th)
153. Catutthakhatasutta
153. Broken (4th)
“Tīhi, bhikkhave … pe …
“When a foolish, incompetent, bad person has three qualities they keep themselves broken and damaged. …
asucinā kāyakammena, asucinā vacīkammena, asucinā manokammena … pe ….
Filthy deeds by way of body, speech, and mind. …
Tīhi, bhikkhave … pe …
When an astute, competent, good person has three qualities they keep themselves healthy and whole. …
The addicted practice, the scorching practice, and the middle practice.
Katamā ca, bhikkhave, āgāḷhā paṭipadā?
And what’s the addicted practice?
Idha, bhikkhave, ekacco evaṃvādī hoti evaṃdiṭṭhi:
It’s when someone has this doctrine and view:
‘natthi kāmesu doso’ti.
‘There’s nothing wrong with sensual pleasures;
So kāmesu pātabyataṃ āpajjati.
so they throw themselves into sensual pleasures.
Ayaṃ vuccati, bhikkhave, āgāḷhā paṭipadā.
This is called the addicted practice.
Katamā ca, bhikkhave, nijjhāmā paṭipadā?
And what’s the scorching practice?
Idha, bhikkhave, ekacco acelako hoti muttācāro, hatthāpalekhano, naehibhadantiko, natiṭṭhabhadantiko, nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati.
It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ, na thusodakaṃ pivati.
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breast-feeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals.
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
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 completed by development.
Chandasamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti vīriyasamādhi … pe …
They develop the basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort. They develop the basis of psychic power that has undistractible-lucidity due to energy, and active effort.
cittasamādhi … pe …
They develop the basis of psychic power that has undistractible-lucidity due to mental development, and active effort.
vīmaṃsāsamādhipadhānasaṅkhārasamannāgataṃ iddhipādaṃ bhāveti … pe …. (3)
They develop the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort.
Saddhindriyaṃ bhāveti …
They develop the faculty of earned-trust …
vīriyindriyaṃ bhāveti …
energy …
satindriyaṃ bhāveti …
rememberfulness …
samādhindriyaṃ bhāveti …
undistractible-lucidity …
paññindriyaṃ bhāveti … pe …. (4)
wisdom …
Saddhābalaṃ bhāveti …
They develop the power of earned-trust …
vīriyabalaṃ bhāveti …
energy …
satibalaṃ bhāveti …
rememberfulness …
samādhibalaṃ bhāveti …
undistractible-lucidity …
paññābalaṃ bhāveti … pe …. (5)
wisdom …
Satisambojjhaṅgaṃ bhāveti …
They develop the awakening factor of rememberfulness …
dhammavicayasambojjhaṅgaṃ bhāveti …
investigation of dharmas …
vīriyasambojjhaṅgaṃ bhāveti …
energy …
pītisambojjhaṅgaṃ bhāveti …
rapture …
passaddhisambojjhaṅgaṃ bhāveti …
pacification …
samādhisambojjhaṅgaṃ bhāveti …
undistractible-lucidity …
upekkhāsambojjhaṅgaṃ bhāveti … pe …. (6)
equanimous-observation …
Sammādiṭṭhiṃ bhāveti …
They develop right view …
sammāsaṅkappaṃ bhāveti …
right thought …
sammāvācaṃ bhāveti …
right speech …
sammākammantaṃ bhāveti …
right action …
sammāājīvaṃ bhāveti …
right livelihood …
sammāvāyāmaṃ bhāveti …
right effort …
sammāsatiṃ bhāveti …
right rememberfulness …
sammāsamādhiṃ bhāveti ….
right undistractible-lucidity …
Ayaṃ vuccati, bhikkhave, majjhimā paṭipadā.
This is called the middle practice.
Imā kho, bhikkhave, tisso paṭipadā”ti. (7)
These are the three practices.
end of section [3..16.. - AN 3 vagga 16 Acelaka: Naked]❧
§ – AN 3 vagga 17 Kammapathapeyyāla: Courses of Deeds
Someone with three qualities is raised up to heaven.
Katamehi tīhi?
What three?
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti … pe …. (2)
They don’t themselves kill living creatures. They encourage others to not kill living creatures. And they approve of not killing living creatures.
Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti … pe ….
They themselves steal. They encourage others to steal. And they approve of stealing.
Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti … pe …. (4)
They don’t themselves steal. They encourage others to not steal. And they approve of not stealing.
Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti … pe ….
They themselves commit sexual misconduct. They encourage others to commit sexual misconduct. And they approve of committing sexual misconduct.
Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti … pe …. (6)
They don’t themselves commit sexual misconduct. They encourage others to not commit sexual misconduct. And they approve of not committing sexual misconduct.
Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti … pe ….
They themselves lie. They encourage others to lie. And they approve of lying.
Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti … pe …. (8)
They don’t themselves lie. They encourage others to not lie. And they approve of not lying.
Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti … pe ….
They themselves speak divisively. They encourage others to speak divisively. And they approve of speaking divisively.
Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti … pe …. (10)
They don’t themselves speak divisively. They encourage others to not speak divisively. And they approve of not speaking divisively.
Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti … pe ….
They themselves speak harshly. They encourage others to speak harshly. And they approve of speaking harshly.
Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti … pe …. (12)
They don’t themselves speak harshly. They encourage others to not speak harshly. And they approve of not speaking harshly.
Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti … pe ….
They themselves talk nonsense. They encourage others to talk nonsense. And they approve of talking nonsense.
Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti … pe …. (14)
They don’t themselves talk nonsense. They encourage others to not talk nonsense. And they approve of not talking nonsense.
Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti … pe ….
They themselves are covetous. They encourage others to be covetous. And they approve of covetousness.
Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti … pe …. (16)
They themselves are content. They encourage others to be contented. And they approve of being contented.
Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti … pe ….
They themselves have ill will. They encourage others to have ill will. And they approve of having ill will.
Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti … pe …. (18)
They themselves don’t have ill will. They encourage others to not have ill will. And they approve of not having ill will.
Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti … pe ….
They themselves have wrong view. They encourage others to have wrong view. And they approve of wrong view.
Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti.
They themselves have right view. They encourage others to have right view. And they approve of right view.
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.”
“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.
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.
§3.1 – (4 opposites)
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.
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.
“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.
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.
(4 opposites)
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.
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.
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.
§5.1 – (who goes with the stream?)
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.
§5.2 – (who goes against the stream?)
Katamo ca, bhikkhave, paṭisotagāmī puggalo?
And who is the person who goes against the stream?
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.
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.
§5.4 – (stands on the far shore?)
Katamo ca, bhikkhave, puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo?
And who is a brahmin who has crossed over and stands on the far shore?
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.
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.
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.
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.
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,
“monks, these four competent, educated, assured, learned people—who have memorized the ☸Dharmas and practice in line with the ☸Dharmas—beautify the Saṅgha.
“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?
§8.1 – (claim to be fully awakened )
‘“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.’
Since I see no such reason, I live secure, fearless, and assured.
§8.2 – (claim to have ended all defilements )
‘“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.’
Since I see no such reason, I live secure, fearless, and assured.
§8.3 – (obstructions are not )
‘“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.’
Since I see no such reason, I live secure, fearless, and assured.
§8.4 – (Dharma leads to the goal of the complete ending of suffering )
‘“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.’
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,
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’.
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 section [4..1.. - AN 4 vagga 1 Bhaṇḍagāma: At Bhaṇḍa Village]❧
“monks, suppose a monk has a thought of sensuality, ill will, or harm 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, no fear of wrongdoing, always lazy, and lacking vigor’ when walking.
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, no fear of wrongdoing, always lazy, and lacking vigor’ when walking.
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.”
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.
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.
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.
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.
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.
“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.
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.
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.
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.
§2.2 – memorizing Dharma, reciting, understanding it
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.
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.
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’.
§23.2 – 2. Is Tathāgata because he only speaks Truth
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’.
§23.3 – 3. Is Tathāgata because he does what he says, says what he does
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’.
§23.5 – 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 section [4.23 - AN 4.23 Loka: The World]❧
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.
“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.
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.
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.
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.”
❧
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!’
“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.
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.
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.”
❧
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.
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.
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.
‘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.’
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.
‘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.’
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.
‘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.’
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.
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 section [4..3.. - AN 4 vagga 3 Uruvela: At Uruvelā]❧
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
“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.
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.”
AN 4.32 Saṅgaha: Inclusion
32. Saṅgahasutta
32. Inclusion
“Cattārimāni, bhikkhave, saṅgahavatthūni.
“monks, there are these four ways of being inclusive.
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.
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:
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.
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.
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.
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.
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.
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.”
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 section [4.35 - AN 4.35 Vassakāra: With Vassakāra]❧
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.
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.
“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.
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.
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.
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.
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.
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.’
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.
“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’.
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.
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.
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.
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,
AN 4.41 - AN 4.41 Samādhibhāvanā: Ways of Developing undistractible-lucidity Further 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
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AN 4.41 Samādhi-bhāvanā: Developing undistractible-lucidity [concurrently within 4 jhānas]
AN 4.41 - AN 4.41 Samādhi-bhāvanā: Developing undistractible-lucidity [concurrently within 4 jhānas] AN 4.41.4.1 – (1. STED 4j🌕 Four Jhānas for pleasant abiding now) AN 4.41.4.2 – (2. ASND 🌕🌟 luminosity perception → knowledge and vision) AN 4.41.4.3 – (3. For S&S🐘💭 rememberfulness & lucid-discerning) AN 4.41.4.4 – (4. For destroying Āsavas) AN 4.41.5 – (verse from Snp 5.4 Puṇṇaka)
“Catasso imā, bhikkhave, samādhibhāvanā.
“monks, there are these four ways of developing undistractible-lucidity [concurrently within 4 jhānas].
There is a way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to remembering and applying Dharma and lucid-discerning.
It’s when a monk, judiciously-secluded from sensual pleasures and unskillful Dharmas, attains and lives in the first jhāna … second jhāna … third jhāna … fourth jhāna.
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṃvattati?
And what is the way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to remembering and applying Dharma and lucid-discerning?
This is the way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to remembering and applying Dharma and lucid-discerning.
§4.4 – (4. For destroyingĀsava)
Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṃ khayāya saṃvattati?
And what is the way of developing undistractible-lucidity [concurrently within 4 jhānas] that leads to the ending of asinine-inclinations?
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.
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.
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.
“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?’ …
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.
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.
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
“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.
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.
When a noble-one's-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.
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.
In the same way, when a noble-one's-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.”
AN 4.52 Dutiyapuññābhisanda: Overflowing Merit (2nd)
“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.
‘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.’
‘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.’
‘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.’
Furthermore, a noble-one's-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.
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.
❧
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.
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.
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.
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.
end of section [4.53 - AN 4.53 Paṭhamasaṃvāsa: Living Together (1st)]❧
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.
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.
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.
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.
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:
“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.
“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.
“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. …”
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
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.
‘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.’
It’s when a noble-one's-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.
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-one's-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.
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.
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-one's-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.
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.
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.
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.
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
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.
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.”
❧
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.”
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.
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.
“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: …
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.”
“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.”
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.
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
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?
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
It’s when a monk has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
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.
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.
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.”
end of section [4..9.. - AN 4 vagga 9 Macala: Confirmed]❧
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
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.
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.
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.
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.”
AN 4.94 Tatiyasamādhi: undistractible-lucidity (3rd)
‘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.
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.
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.
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.
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.
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.
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?
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?
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.
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.
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.
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?
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?
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.
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.
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?”
“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.
“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.
“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.
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.
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
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.
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.”
❧
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.
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 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.
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.”
❧
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.
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’.
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.”
❧
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.
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.
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.
❧
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.
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?
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—
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.”
❧
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.
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?
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.”
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.
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.
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.”
❧
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.
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?
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)
‘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.’
‘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.’
“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.
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.
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?’
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?’
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
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
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.
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.
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.
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.
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.
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.
A monk who has done these things does not fear death in lives to come.”
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.”
Thinking: ‘Here the Realized One became fully nirvana'd through the natural Dharma of nirvana, without anything left over!’—that is an inspiring place.
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
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?’
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.
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.
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.
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.’
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;
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.
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.
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.”
end of section [4.122 - AN 4.122 Ūmibhaya: The Danger of Waves]❧
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.
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.
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.
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.
This is the difference between an educated noble-one's-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.
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.
This is the difference between an educated noble-one's-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.
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.
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.
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.
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.
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.
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.
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.
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.
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!’
Furthermore, the being intent on awakening emerges from his mother’s womb, rememberful and aware. And then … an immeasurable, magnificent light appears …
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.
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.
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
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.
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.
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.”
end of section [4..14.. - AN 4 vagga 14 Puggala: Persons]❧
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 4.141 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.
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.
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
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.
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.
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.
‘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.”
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.
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.
‘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.’
‘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.’
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.”
“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.
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.
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.
Furthermore, the monks are hard to admonish, having qualities that make them hard to admonish. They’re impatient, and don’t take instruction respectfully.
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.
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.
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.
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.
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.
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 4.170 - AN 4.170 Yuganaddha: In Conjunction
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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)
(extra effort means austere practices like asubha, food repulsiveness, etc. Accomplishing in present life instead of after death means 5ind🖐️ were strong)
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,
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,
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 4.171 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.
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.
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.
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.
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?”
“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;
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.
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;
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.
“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’.
“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.
“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.
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.”
“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.
“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.
(99% translation by B. Sujato) AN 4.180 - AN 4.180 Mahāpadesa: The Four Great References AN 4.180.1 - (if you hear and memorize Dhamma from one who heard Buddha) AN 4.180.1.1 - (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma) AN 4.180.1.2 - (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed) AN 4.180.2 - (if you hear and memorize Dhamma from leaders and senior monastic sangha) AN 4.180.2.1 - (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma) AN 4.180.2.2 - (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed) AN 4.180.3 - (if you hear and memorize Dhamma from several learned senior monastics) AN 4.180.3.1 - (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma) AN 4.180.3.2 - (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed) AN 4.180.4 - (if you hear and memorize Dhamma from a senior monastic) AN 4.180.4.1 - (⛔if memory conflicts with suttas and vinaya, you must reject your memory as corrupted Dhamma) AN 4.180.4.2 - (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)
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.
§1.2 – (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)
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:
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.
§2.2 – (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)
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:
‘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.’
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.
§3.2 – (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)
‘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.’
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:
‘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.’
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.
§4.2 – (✅☸if memory agrees with suttas and vinaya, your memory of Dhamma is confirmed)
‘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.’
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:
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
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.
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.
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.’
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.’
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’.
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.
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.
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.”
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.
‘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.
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’.”
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.”
‘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.
‘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.
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?’
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.’
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:
“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.”
❧
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?
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.
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 …
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.
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.
Going totally beyond the dimension of infinite space, aware that ‘consciousness is infinite’, he enters and remains in the dimension of infinite consciousness.
Going totally beyond the dimension of infinite consciousness, aware that ‘there is nothing at all’, he enters and remains in the dimension of nothingness.
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.”
end of section [4..19.. - AN 4 vagga 19 Brāhmaṇa: Brahmins]❧
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
“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.
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.
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.
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.
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:
This is the fourth benefit you can expect when The Dharmas have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.
You can expect these four benefits when The Dharmas have been followed by ear, reinforced by recitation, examined by the mind, and well comprehended theoretically.”
end of section [4.191 - AN 4.191 Sotānugata: Followed by Ear]❧
“monks, these four things can be known in four situations.
Katamāni cattāri?
Which Four?
Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.
You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.
Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.
You can get to know a person’s purity by dealing with them. …
Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.
You can get to know a person’s resilience in times of trouble. …
Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti.
You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.
‘Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti,
‘You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.’
‘For a long time this venerable’s deeds have been uncorrupted, unflawed, unblemished, and untainted. Their deeds and behavior are consistent.
sīlesu sīlavā ayamāyasmā, nāyamāyasmā dussīlo’ti.
This venerable is ethical, not unethical.’
‘Saṃvāsena, bhikkhave, sīlaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (1)
That’s why I said that you can get know a person’s ethics by living with them. But only after a long time, not a short time; only when paying attention, not when inattentive; and only by the wise, not the witless.
‘Saṃvohārena, bhikkhave, soceyyaṃ veditabbaṃ, tañca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti,
‘You can get to know a person’s purity by dealing with them. …’
Take a person who experiences loss of family, wealth, or health. But they don’t reflect:
‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati—
‘The world’s like that. Reincarnation’s like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions:
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti.
gain and loss, fame and disgrace, praise and blame, pleasure and pain.’
Take another person who experiences loss of family, wealth, or health. But they reflect:
‘tathābhūto kho ayaṃ lokasannivāso tathābhūto ayaṃ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṃ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati—
‘The world’s like that. Reincarnation’s like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions:
lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṃsā ca, sukhañca, dukkhañcā’ti.
gain and loss, fame and disgrace, praise and blame, pleasure and pain.’
So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
They don’t sorrow or pine or lament, beating their breast and falling into confusion.
‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti,
That’s why I said that you can know a person’s resilience in times of trouble. …
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ. (3)
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti,
‘You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.’
Take a person who is discussing with someone else. They come to know:
‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā.
‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise.
Taṃ kissa hetu?
Why is that?
Tathā hi ayamāyasmā na ceva gambhīraṃ atthapadaṃ udāharati santaṃ paṇītaṃ atakkāvacaraṃ nipuṇaṃ paṇḍitavedanīyaṃ.
This venerable does not interpret a deep and meaningful saying that is peaceful, sublime, beyond the scope of reason, subtle, comprehensible to the astute.
When this venerable speaks on Dhamma they’re not able to explain the meaning, either briefly or in detail. They can’t teach it, assert it, establish it, open it, analyze it, or make it clear.
When this venerable speaks on Dhamma they’re able to explain the meaning, either briefly or in detail. They teach it, assert it, establish it, open it, analyze it, and make it clear.
‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṃ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
That’s why I said that you can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when paying attention, not when inattentive; and only by the wise, not the witless.
‘The ascetic Gotama is a magician. He knows a conversion magic, and uses it to convert the disciples of those who follow other paths.’
Ye te, bhante, evamāhaṃsu:
‘māyāvī samaṇo gotamo āvaṭṭaniṃ māyaṃ jānāti yāya aññatitthiyānaṃ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṃ abhūtena abbhācikkhanti, dhammassa ca anudhammaṃ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṃ ṭhānaṃ āgacchati, anabbhakkhātukāmā hi mayaṃ, bhante, bhagavantan”ti?
I trust that those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with The Dharma? Are there any legitimate grounds for rebuke and criticism?”
“Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’
Yadā tumhe, bhaddiya, attanāva jāneyyātha:
But when you know for yourselves:
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantī’ti, atha tumhe, bhaddiya, pajaheyyātha.
‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.
“A greedy individual—overcome by greed—kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, bhaddiya,
“What do you think, Bhaddiya?
doso purisassa … pe … moho purisassa … pe … sārambho purisassa ajjhattaṃ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?
Does hate … or delusion … or aggression come up in a person for their welfare or harm?”
“An aggressive individual kills living creatures, steals, commits adultery, lies, and encourages others to do the same. Is that for their lasting harm and suffering?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Bhaddiya, are these things skillful or unskillful?”
“Akusalā, bhante”.
“Unskillful, sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Sāvajjā, bhante”.
“Blameworthy, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“Viññugarahitā, bhante”.
“Criticized by sensible people, sir.”
“Samattā samādinnā ahitāya dukkhāya saṃvattanti, no vā?
“When you undertake them, do they lead to harm and suffering, or not?
‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, bhaddiya, attanāva jāneyyātha:
But when you know for yourselves:
‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṃvattantīti, atha tumhe, bhaddiya, pajaheyyāthā’ti,
“These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’
Please, Bhaddiya, don’t rely on oral transmission …
Yadā tumhe, bhaddiya, attanāva jāneyyātha:
But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantī’ti, atha tumhe, bhaddiya, upasampajja vihareyyāthāti.
‘These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness’, then you should acquire them and keep them.
“Asāraddho panāyaṃ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṃ hanati, na adinnaṃ ādiyati, na paradāraṃ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṃsa hoti dīgharattaṃ hitāya sukhāyā”ti.
“An individual who is benevolent—not overcome by aggression—doesn’t kill living creatures, steal, commit adultery, lie, or encourage others to do the same. Is that for their lasting welfare and happiness?”
“Evaṃ, bhante”.
“Yes, sir.”
“Taṃ kiṃ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?
“What do you think, Bhaddiya, are these things skillful or unskillful?”
“Kusalā, bhante”.
“Skillful, sir.”
“Sāvajjā vā anavajjā vā”ti?
“Blameworthy or blameless?”
“Anavajjā, bhante”.
“Blameless, sir.”
“Viññugarahitā vā viññuppasatthā vā”ti?
“Criticized or praised by sensible people?”
“Viññuppasatthā, bhante”.
“Praised by sensible people, sir.”
“Samattā samādinnā hitāya sukhāya saṃvattanti no vā?
“When you undertake them, do they lead to welfare and happiness, or not?
‘Please, Bhaddiya, don’t go by oral transmission, don’t go by lineage, don’t go by testament, don’t go by canonical authority, don’t rely on logic, don’t rely on inference, don’t go by reasoned contemplation, don’t go by the acceptance of a view after consideration, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.”
Yadā tumhe, bhaddiya, attanāva jāneyyātha:
But when you know for yourselves:
‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṃvattantīti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti,
“These things are skillful, blameless, praised by sensible people, and when you undertake them, they lead to welfare and happiness”, then you should acquire them and keep them.’
iti yaṃ taṃ vuttaṃ idametaṃ paṭicca vuttaṃ.
That’s what I said, and this is why I said it.
Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṃ evaṃ samādapenti:
The good people in the world encourage their disciples:
‘ehi tvaṃ, ambho purisa, lobhaṃ vineyya viharāhi.
‘Please, mister, live rid of greed.
Lobhaṃ vineyya viharanto na lobhajaṃ kammaṃ karissasi kāyena vācāya manasā.
Then you won’t act out of greed by way of body, speech, or mind.
Dosaṃ vineyya viharāhi.
Live rid of hate … delusion … aggression.
Dosaṃ vineyya viharanto na dosajaṃ kammaṃ karissasi kāyena vācāya manasā.
Then you won’t act out of hate … delusion … aggression by way of body, speech, or mind.”
Mohaṃ vineyya viharāhi.
Mohaṃ vineyya viharanto na mohajaṃ kammaṃ karissasi kāyena vācāya manasā.
Sārambhaṃ vineyya viharāhi.
Sārambhaṃ vineyya viharanto na sārambhajaṃ kammaṃ karissasi kāyena vācāya manasā’”ti.
If the whole world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful Dharmas and acquiring skillful Dharmas, it would be for their lasting welfare and happiness.
If these great sal trees were to be converted by this, for giving up unskillful Dharmas and acquiring skillful Dharmas, it would be for their lasting welfare and happiness—if they were sentient.
Ko pana vādo manussabhūtassā”ti.
How much more then a human being!”
end of section [4.193 - AN 4.193 Bhaddiya: With Bhaddiya]❧
“Byagghapajjas, these four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.
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.
Ayaṃ vuccati, byagghapajjā, sīlapārisuddhi.
This is called purity of ethics.
Iti evarūpiṃ sīlapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṃ.
They think: ‘I will fulfill such purity of ethics, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning—is called the factor of trying to be pure in ethics.
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 vuccati, byagghapajjā, cittapārisuddhi.
This is called purity of mind.
Iti evarūpiṃ cittapārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṃ.
They think: ‘I will fulfill such purity of mind, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning—is called the factor of trying to be pure in mind.
Take a monk who truly understands: ‘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’.
Ayaṃ vuccati, byagghapajjā, diṭṭhipārisuddhi.
This is called purity of view.
Iti evarūpiṃ diṭṭhipārisuddhiṃ aparipūraṃ vā … pe … tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṃ.
They think: ‘I will fulfill such purity of view, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning—is called the factor of trying to be pure in view.
And what is the factor of trying to be pure in freedom?
Sa kho so, byagghapajjā, ariyasāvako iminā ca sīlapārisuddhipadhāniyaṅgena samannāgato iminā ca cittapārisuddhipadhāniyaṅgena samannāgato iminā ca diṭṭhipārisuddhipadhāniyaṅgena samannāgato rajanīyesu dhammesu cittaṃ virājeti, vimocanīyesu dhammesu cittaṃ vimoceti.
That noble-one's-disciple—who has these factors of trying to be pure in ethics, mind, and view—detaches their mind from things that arouse greed, and frees their mind from things that it should be freed from.
Iti evarūpiṃ vimuttipārisuddhiṃ aparipūraṃ vā paripūressāmi paripūraṃ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṃ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṃ.
They think: ‘I will fulfill such purity of freedom, or, if it’s already fulfilled, I’ll support it in every situation by wisdom.’ Their enthusiasm for that—their effort, zeal, vigor, perseverance, rememberfulness, and lucid-discerning—is called the factor of trying to be pure in freedom.
These four factors of trying to be pure have been rightly explained by the Blessed One, who knows and sees, the perfected one, the fully awakened Buddha. They are in order to purify sentient beings, to get past sorrow and crying, to make an end of pain and sadness, to complete the procedure, and to realize nirvana.”
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, and said to Mahāmoggallāna:
“sace me tvaṃ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṃ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi:
“Vappa, we can discuss this. But only if you allow what should be allowed, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying:
‘idaṃ, bhante, kathaṃ, imassa ko attho’ti, siyā no ettha kathāsallāpo”ti.
ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti.
There are distressing and feverish defilements that arise because of undertaking bodily activity. These don’t occur in someone who avoids such bodily activity.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṃ veditabbā viññūhi.
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
“No hetaṃ, bhante”.
“No, sir.”
“Taṃ kiṃ maññasi, vappa,
“What do you think, Vappa?
ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti.
There are distressing and feverish defilements that arise because of undertaking verbal activity. These don’t occur in someone who avoids such verbal activity.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”
“No hetaṃ, bhante”.
“No, sir.”
“Taṃ kiṃ maññasi, vappa,
“What do you think, Vappa?
ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṃsa te āsavā vighātapariḷāhā na honti.
There are distressing and feverish defilements that arise because of undertaking mental activity. These don’t occur in someone who avoids such mental activity.
So navañca kammaṃ na karoti, purāṇañca kammaṃ phussa phussa byantīkaroti.
They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little.
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
This wearing away is realizable in this very life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.
Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’
Feeling the end of the body approaching, they understand: ‘I feel the end of the body approaching.’ Feeling the end of life approaching, they understand: ‘I feel the end of life approaching.’
They understand: ‘When my body breaks up and my life has come to an end, everything that’s felt, being no longer relished, will become cool right here.’”
“Sāḷha, purification of ethics is one of the factors of the ascetic life, I say.
Ye te, sāḷha, samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya.
But those ascetics and brahmins who teach mortification in disgust of sin—regarding it as essential and clinging to it—are incapable of crossing the flood.
And those ascetics and brahmins whose behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening.
I’d expect that green sal tree to sink, and the man to come to ruin.”
“Evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya.
“In the same way, Sāḷha, those ascetics and brahmins who teach mortification in disgust of sin—regarding it as essential and clinging to it—are incapable of crossing the flood.
And those ascetics and brahmins whose behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening.
Ye ca kho te, sāḷha, samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya.
But those ascetics and brahmins who don’t teach mortification in disgust of sin—not regarding it as essential or clinging to it—are capable of crossing the flood.
Because that green sal tree is well worked on the outside, cleared out on the inside, made into a boat, and fixed with oars and rudder.
Tassetaṃ pāṭikaṅkhaṃ:
I’d expect
‘nāvā na saṃsīdissati, puriso sotthinā pāraṃ gamissatī’”ti.
that boat to not sink, and the man to safely make it to the far shore.”
“Evamevaṃ kho, sāḷha, ye te samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya.
“In the same way, Sāḷha, those ascetics and brahmins who don’t teach mortification in disgust of sin—not regarding it as essential or clinging to it—are capable of crossing the flood.
A noble-one's-disciple with right undistractible-lucidity 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.’
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.’
A noble-one's-disciple with right view truly understands: ‘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’.
She doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting.
In another life I must have given to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. For now I am rich, affluent, and wealthy.
Yā nūnāhaṃ, bhante, aññaṃ jātiṃ anissāmanikā ahosiṃ, paralābhasakkāragarukāramānanavandanapūjanāsu na issiṃ na upadussiṃ na issaṃ bandhiṃ, sāhaṃ, bhante, etarahi mahesakkhā.
In another life, I must not have been jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. For now I am illustrious.
And how does one person mortify themselves, pursuing the practice of mortifying themselves?
Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṃ na uddissakataṃ na nimantanaṃ sādiyati.
It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when asked. They don’t consent to food brought to them, or food prepared on purpose for them, or an invitation for a meal.
So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ na dvinnaṃ bhuñjamānānaṃ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pivati.
They don’t receive anything from a pot or bowl; or from someone who keeps sheep, or who has a weapon or a shovel in their home; or where a couple is eating; or where there is a woman who is pregnant, breastfeeding, or who has a man in her home; or where there’s a dog waiting or flies buzzing. They accept no fish or meat or liquor or wine, and drink no beer.
So ekāgāriko vā hoti ekālopiko dvāgāriko vā hoti dvālopiko … pe … sattāgāriko vā hoti sattālopiko;
They go to just one house for alms, taking just one mouthful, or two houses and two mouthfuls, up to seven houses and seven mouthfuls.
They eat once a day, once every second day, up to once a week, and so on, even up to once a fortnight. They live pursuing the practice of eating food at set intervals.
They eat herbs, millet, wild rice, poor rice, water lettuce, rice bran, scum from boiling rice, sesame flour, grass, or cow dung. They survive on forest roots and fruits, or eating fallen fruit.
They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings.
It’s when a person is a slaughterer of sheep, pigs, poultry, or deer, a hunter or fisher, a bandit, an executioner, a butcher of cattle, a jailer, or has some other cruel livelihood.
He has a new temple built to the east of the city. He shaves off his hair and beard, dresses in a rough antelope hide, and smears his body with ghee and oil. Scratching his back with antlers, he enters the temple with his chief queen and the brahmin high priest.
So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṃ kappeti.
There he lies on the bare ground strewn with grass.
Ekissāya gāviyā sarūpavacchāya yaṃ ekasmiṃ thane khīraṃ hoti tena rājā yāpeti; yaṃ dutiyasmiṃ thane khīraṃ hoti tena mahesī yāpeti; yaṃ tatiyasmiṃ thane khīraṃ hoti tena brāhmaṇo purohito yāpeti; yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati; avasesena vacchako yāpeti.
The king feeds on the milk from one teat of a cow that has a calf of the same color. The chief queen feeds on the milk from the second teat. The brahmin high priest feeds on the milk from the third teat. The milk from the fourth teat is offered to the flames. The calf feeds on the remainder.
‘Slaughter this many bulls, bullocks, heifers, goats, rams, and horses for the sacrifice! Fell this many trees and reap this much grass for the sacrificial equipment!’
Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti.
His bondservants, workers, and staff do their jobs under threat of punishment and danger, weeping, with tearful faces.
Evaṃ kho, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.
That’s how one person mortifies themselves and others, pursuing the practice of mortifying themselves and others.
Kathañca, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto?
And how does one person neither mortify themselves nor others, pursuing the practice of not mortifying themselves or others,
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.
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
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.
After some time they give up a large or small fortune, and a large or small family circle. They shave off hair and beard, dress in ocher robes, and go forth from the lay life to homelessness.
Once they’ve gone forth, they take up the training and livelihood of the monks. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of compassion for all living beings.
They give up divisive speech. They don’t repeat in one place what they heard in another so as to divide people against each other. Instead, they reconcile those who are divided, supporting unity, delighting in harmony, loving harmony, speaking words that promote harmony.
They give up harsh speech. They speak in a way that’s mellow, pleasing to the ear, lovely, going to the heart, polite, likable, and agreeable to the people.
They give up talking nonsense. Their words are timely, true, and meaningful, in line with The Dharma and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.
In the same way, a monk is content with robes to look after the body and alms-food to look after the belly. Wherever they go, they set out taking only these things.
So iminā ariyena sīlakkhandhena samannāgato ajjhattaṃ anavajjasukhaṃ paṭisaṃvedeti.
When they have this entire spectrum of noble ethics, they experience a blameless happiness inside themselves.
So cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānubyañjanaggāhī.
Seeing a sight with the eyes, they don’t get caught up in the features and details.
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 the ears …
ghānena gandhaṃ ghāyitvā …
Smelling an odor with the nose …
jivhāya rasaṃ sāyitvā …
Tasting a flavor with the tongue …
kāyena phoṭṭhabbaṃ phusitvā …
Feeling a touch with the body …
manasā dhammaṃ viññāya na nimittaggāhī hoti nānubyañjanaggāhī.
Knowing a thought with the mind, they don’t get caught up in the features and details.
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.
So iminā ariyena indriyasaṃvarena samannāgato ajjhattaṃ abyāsekasukhaṃ paṭisaṃvedeti.
When they have this noble sense restraint, they experience an unsullied pleasure inside themselves.
They act with lucid-discerning when going out and coming back; when looking ahead and aside; when bending and extending the limbs; when bearing the outer robe, bowl and robes; when eating, drinking, chewing, and tasting; when urinating and defecating; when walking, standing, sitting, sleeping, waking, speaking, and keeping silent.
So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṃvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato
When they have this noble spectrum of ethics, this noble sense restraint, and this noble rememberfulness and lucid-discerning,
they frequent a secluded lodging—a wilderness, the root of a tree, a hill, a ravine, a mountain cave, a charnel ground, a forest, the open air, a heap of straw.
Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of compassion for all living beings, cleansing the mind of ill will.
Thinamiddhaṃ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṃ parisodheti.
Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, rememberful and aware, cleansing the mind of dullness and drowsiness.
Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful Dharmas, cleansing the mind of doubt.
So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe
They give up these five hindrances, corruptions of the heart that weaken wisdom.
vivicceva kāmehi … pe … catutthaṃ jhānaṃ upasampajja viharati.
Then, quite secluded from sensual pleasures, secluded from unskillful Dharmas, they enter and remain in the first jhāna … second jhāna … third jhāna … fourth jhāna.
So evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya … pe …
When their mind has become undistractify-&-lucidifyd in samādhi like this—purified, bright, spotless, rid of taints, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives …
sattānaṃ cutūpapātañāṇāya … pe …
knowledge of the death and rebirth of sentient beings …
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’.
They truly understand: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements’.
They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is no return to any state of existence.’
Evaṃ kho, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto.
That’s how one person neither mortifies themselves nor others, pursuing the practice of not mortifying themselves or others,
So na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṃvedī brahmabhūtena attanā viharati.
living without wishes in the present life, nirvana'd, cooled, experiencing pleasure, having become holy in themselves.
Ime kho, bhikkhave, cattāro puggalā santo saṃvijjamānā lokasmin”ti.
These are the four people found in the world.”
end of section [4.198 - AN 4.198 Attantapa: Self-mortification]❧
“monks, I will teach you about craving—the weaver, the migrant, the ubiquitous, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.
When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.
This is that craving—the weaver, the migrant, the ubiquitous, the clinging. This world is choked by it, engulfed by it. It makes the world tangled like yarn, knotted like a ball of thread, and matted like rushes and reeds, not escaping the places of loss, the bad places, the underworld, transmigration.”
AN 4.200 Pema: Love and Hate
200. Pemasutta
200. Love and Hate
“Cattārimāni, bhikkhave, pemāni jāyanti.
“monks, these four things are born of love and hate.
Katamāni cattāri?
Which Four?
Love is born of love, hate is born of love, love is born of hate, and hate is born of hate. Pemā pemaṃ jāyati, pemā doso jāyati, dosā pemaṃ jāyati, dosā doso jāyati.
A time comes 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.
At that time any love born of love, hate born of love, love born of hate, or hate born of hate is given up, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.
Ayaṃ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati.
This is called a monk who doesn’t draw close or push back or fume or ignite or burn up.
When there is the concept ‘I am’, there are the concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
Evaṃ kho, bhikkhave, bhikkhu dhūpāyati.
That’s how a monk fumes.
Kathañca, bhikkhave, bhikkhu na dhūpāyati?
And how does a monk not fume?
Asmīti, bhikkhave, asati itthasmīti na hoti, evaṃsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṃ santi na hoti, evaṃ santi na hoti, aññathā santi na hoti, apihaṃ santi na hoti, apihaṃ itthaṃ santi na hoti, apihaṃ evaṃ santi na hoti, apihaṃ aññathā santi na hoti, bhavissanti na hoti, itthaṃ bhavissanti na hoti, evaṃ bhavissanti na hoti, aññathā bhavissanti na hoti.
When there is no concept ‘I am’, there are no concepts ‘I am such’, ‘I am thus’, ‘I am otherwise’; ‘I am fleeting’, ‘I am lasting’; ‘mine’, ‘such is mine’, ‘thus is mine’, ‘otherwise is mine’; ‘also mine’, ‘such is also mine’, ‘thus is also mine’, ‘otherwise is also mine’; ‘I will be’, ‘I will be such’, ‘I will be thus’, ‘I will be otherwise’.
When there is the concept ‘I am because of this’, there are the concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.
Evaṃ kho, bhikkhave, bhikkhu pajjalati.
That’s how a monk is ignited.
Kathañca, bhikkhave, bhikkhu na pajjalati?
And how is a monk not ignited?
Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṃsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṃ santi na hoti, iminā evaṃ santi na hoti, iminā aññathā santi na hoti, iminā apihaṃ santi na hoti, iminā apihaṃ itthaṃ santi na hoti, iminā apihaṃ evaṃ santi na hoti, iminā apihaṃ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṃ bhavissanti na hoti, iminā evaṃ bhavissanti na hoti, iminā aññathā bhavissanti na hoti.
When there is no concept ‘I am because of this’, there are no concepts ‘I am such because of this’, ‘I am thus because of this’, ‘I am otherwise because of this’; ‘I am fleeting because of this’, ‘I am lasting because of this’; ‘mine because of this’, ‘such is mine because of this’, ‘thus is mine because of this’, ‘otherwise is mine because of this’; ‘also mine because of this’, ‘such is also mine because of this’, ‘thus is also mine because of this’, ‘otherwise is also mine because of this’; ‘I will be because of this’, ‘I will be such because of this’, ‘I will be thus because of this’, ‘I will be otherwise because of this’.
It’s when a monk hasn’t 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.
It’s when a monk has 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 na sampajjhāyatī”ti.
That’s how a monk is not burned up.”
end of section [4..20.. - AN 4 vagga 20 Mahā: The Great Chapter]❧
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)
It’s someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence.
Ayaṃ vuccati, bhikkhave, asappuriso.
This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?
And what is a worse person?
Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti;
It’s someone who kills living creatures, steals, commits sexual misconduct, lies, and uses alcoholic drinks that cause negligence. And they encourage others to do these things.
attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti;
attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti;
attanā ca musāvādī hoti, parañca musāvāde samādapeti;
attanā ca surāmerayamajjapamādaṭṭhāyī hoti, parañca surāmerayamajjapamādaṭṭhāne samādapeti.
It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, lie, or use alcoholic drinks that cause negligence. And they encourage others to avoid these things.
attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti;
attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti;
attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti;
attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti, parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti.
It’s someone who is faithless, shameless, imprudent, with little learning, lazy, unrememberful, and witless.
Ayaṃ vuccati, bhikkhave, asappuriso.
This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?
And what is a worse person?
Idha, bhikkhave, ekacco attanā ca assaddho hoti, parañca assaddhiye samādapeti;
It’s someone who is faithless, shameless, imprudent, with little learning, lazy, confused, and witless. And they encourage others in these same qualities.
attanā ca ahiriko hoti, parañca ahirikatāya samādapeti;
attanā ca anottappī hoti, parañca anottappe samādapeti;
attanā ca appassuto hoti, parañca appassute samādapeti;
attanā ca kusīto hoti, parañca kosajje samādapeti;
attanā ca muṭṭhassati hoti, parañca muṭṭhassacce samādapeti;
attanā ca duppañño hoti, parañca duppaññatāya samādapeti.
It’s someone who is faithful, conscientious, prudent, learned, energetic, rememberful, and wise.
Ayaṃ vuccati, bhikkhave, sappuriso.
This is called a good person.
Katamo ca, bhikkhave, sappurisena sappurisataro?
And what is a better person?
Idha, bhikkhave, ekacco attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti;
It’s someone who is personally accomplished in faith, conscience, prudence, learning, energy, rememberfulness, and wisdom. And they encourage others in these same qualities.
attanā ca hirimā hoti, parañca hirimatāya samādapeti;
attanā ca ottappī hoti, parañca ottappe samādapeti;
attanā ca bahussuto hoti, parañca bāhusacce samādapeti;
attanā ca āraddhavīriyo hoti, parañca vīriyārambhe samādapeti;
attanā ca upaṭṭhitassati hoti, parañca satiupaṭṭhāne samādapeti;
attanā ca paññāsampanno hoti, parañca paññāsampadāya samādapeti.
It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical.
Ayaṃ vuccati, bhikkhave, asappuriso.
This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?
And what is a worse person?
Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti;
It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, divisive, harsh, or nonsensical. And they encourage others to do these things.
attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti;
attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti;
attanā ca musāvādī hoti, parañca musāvāde samādapeti;
attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti;
attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti;
attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti.
It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, divisive, harsh, or nonsensical. And they encourage others to avoid these things.
attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti;
attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti;
attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti;
It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
Ayaṃ vuccati, bhikkhave, asappuriso.
This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?
And what is a worse person?
Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti … pe … attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti;
It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things.
attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti.
It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view.
Ayaṃ vuccati, bhikkhave, sappuriso.
This is called a good person.
Katamo ca, bhikkhave, sappurisena sappurisataro?
And what is a better person?
Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti … pe … attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti;
It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things.
attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti;
attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti.
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, asappuriso.
This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?
And what is a worse person?
Idha bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti;
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity. And they encourage others in these same qualities.
attanā ca micchāsaṅkappo hoti, parañca micchāsaṅkappe samādapeti;
attanā ca micchāvāco hoti, parañca micchāvācāya samādapeti;
attanā ca micchākammanto hoti, parañca micchākammante samādapeti;
attanā ca micchāājīvo hoti, parañca micchāājīve samādapeti;
attanā ca micchāvāyāmo hoti, parañca micchāvāyāme samādapeti;
attanā ca micchāsati hoti, parañca micchāsatiyā samādapeti;
attanā ca micchāsamādhi hoti, parañca micchāsamādhimhi samādapeti.
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity.
Ayaṃ vuccati, bhikkhave, sappuriso.
This is called a good person.
Katamo ca, bhikkhave, sappurisena sappurisataro?
And what is a better person?
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti;
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. And they encourage others in these same qualities.
attanā ca sammāsaṅkappo hoti, parañca sammāsaṅkappe samādapeti;
attanā ca sammāvāco hoti, parañca sammāvācāya samādapeti;
attanā ca sammākammanto hoti, parañca sammākammante samādapeti;
attanā ca sammāājīvo hoti, parañca sammāājīve samādapeti;
attanā ca sammāvāyāmo hoti, parañca sammāvāyāme samādapeti;
attanā ca sammāsati hoti, parañca sammāsatiyā samādapeti;
attanā ca sammāsamādhi hoti, parañca sammāsamādhimhi samādapeti.
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
Ayaṃ vuccati, bhikkhave, asappuriso.
This is called a bad person.
Katamo ca, bhikkhave, asappurisena asappurisataro?
And what is a worse person?
Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti … pe … attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti;
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom. And they encourage others in these same qualities.
attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti.
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Ayaṃ vuccati, bhikkhave, sappuriso.
This is called a good person.
Katamo ca, bhikkhave, sappurisena sappurisataro?
And what is a better person?
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti … pe … attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti;
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom. And they encourage others in these same qualities.
attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti.
“monks, I will teach you who’s bad and who’s worse,
kalyāṇañca, kalyāṇena kalyāṇatarañca. Taṃ suṇātha … pe ….
who’s good and who’s better.
Katamo ca, bhikkhave, pāpo?
And who’s bad?
Idha, bhikkhave, ekacco pāṇātipātī hoti … pe … micchādiṭṭhiko hoti.
It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
Ayaṃ vuccati, bhikkhave, pāpo.
This is called bad.
Katamo ca, bhikkhave, pāpena pāpataro?
And who’s worse?
Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti … pe … attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti.
It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things.
It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view.
Ayaṃ vuccati, bhikkhave, kalyāṇo.
This is called good.
“Katamo ca, bhikkhave, kalyāṇena kalyāṇataro?
And who’s better?
Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti … pe … attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti.
It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things.
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
Ayaṃ vuccati, bhikkhave, pāpo.
This is called bad.
Katamo ca, bhikkhave, pāpena pāpataro?
And who’s worse?
Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti … pe … attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti;
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom. And they encourage others in these same qualities.
attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti.
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Ayaṃ vuccati, bhikkhave, kalyāṇo.
This is called good.
Katamo ca, bhikkhave, kalyāṇena kalyāṇataro?
And who’s better?
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti … pe … attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti;
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom. And they encourage others in these same qualities.
attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti.
“monks, I will teach you bad character and worse character,
kalyāṇadhammañca, kalyāṇadhammena kalyāṇadhammatarañca. Taṃ suṇātha … pe ….
good character and better character.
“Katamo ca, bhikkhave, pāpadhammo?
And who has bad character?
Idha, bhikkhave, ekacco pāṇātipātī hoti … pe … micchādiṭṭhiko hoti.
It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. And they’re covetous, malicious, with wrong view.
Ayaṃ vuccati, bhikkhave, pāpadhammo.
This is called bad character.
Katamo ca, bhikkhave, pāpadhammena pāpadhammataro?
And who has worse character?
Idha bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti … pe … attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti.
It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, divisive, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things.
It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re contented, kind-hearted, with right view.
Ayaṃ vuccati, bhikkhave, kalyāṇadhammo.
This is called good character.
Katamo ca, bhikkhave, kalyāṇadhammena kalyāṇadhammataro?
And who has better character?
Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti … pe … attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti.
It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things.
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom.
Ayaṃ vuccati, bhikkhave, pāpadhammo.
This is called bad character.
Katamo ca, bhikkhave, pāpadhammena pāpadhammataro?
And who has worse character?
Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti … pe … attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti;
It’s someone who has wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong rememberfulness, wrong undistractible-lucidity, wrong knowledge, and wrong freedom. And they encourage others in these same qualities.
attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti.
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom.
Ayaṃ vuccati, bhikkhave, kalyāṇadhammo.
This is called good character.
Katamo ca, bhikkhave, kalyāṇadhammena kalyāṇadhammataro?
And who has better character?
Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti … pe … attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti;
It’s someone who has right view, right thought, right speech, right action, right livelihood, right effort, right rememberfulness, right undistractible-lucidity, right knowledge, and right freedom. And they encourage others in these same qualities.
attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti.
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
“Someone with four dharmas is cast down to hell. … They kill living creatures, steal, commit sexual misconduct, and lie. … Someone with four dharmas is raised up to heaven. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …”
“Someone with four dharmas is cast down to hell. … wrong view, wrong thought, wrong speech, wrong action. … Someone with four dharmas is raised up to heaven. … right view, right thought, right speech, right action. …”
“Someone with four dharmas is cast down to hell. … wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity. Someone with four dharmas is raised up to heaven. … right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. …”
AN 4.217 Paṭhamavohārapatha: Kinds of Expression (1st)
“Someone with four dharmas is cast down to hell. … They say they’ve seen, heard, thought, or cognized something, but they haven’t. … Someone with four dharmas is raised up to heaven. … They say they haven’t seen, heard, thought, or cognized something, and they haven’t. …”
AN 4.218 Dutiyavohārapatha: Kinds of Expression (2nd)
“Someone with four dharmas is cast down to hell. … They say they haven’t seen, heard, thought, or cognized something, but they have. … Someone with four dharmas is raised up to heaven. … They say they’ve seen, heard, thought, or cognized something, and they have. …”
“Someone with four dharmas is cast down to hell. … They’re faithless, unethical, shameless, and imprudent. … Someone with four dharmas is raised up to heaven. … They’re faithful, ethical, conscientious, and prudent. …”
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 4.221 Duccarita: Verbal Conduct
221. Duccaritasutta
221. Verbal Conduct
“Cattārimāni, bhikkhave, vacīduccaritāni.
“monks, there are these four kinds of bad conduct by way of speech.
“When a foolish, incompetent bad person has four dharmas they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
When a foolish, incompetent bad person has these four dharmas they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
When an astute, competent good person has four dharmas they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
When an astute, competent good person has these four dharmas they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
“When a foolish, incompetent bad person has four dharmas they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
Bad conduct by way of body, speech, and mind, and being ungrateful and thankless.
imehi … pe … kāyasucaritena, vacīsucaritena, manosucaritena kataññutākataveditā … pe ….
An astute person … makes much merit. … Good conduct by way of body, speech, and mind, and being grateful and thankful. …”
AN 4.224 Pāṇātipātī: Killing Living Creatures
224. Pāṇātipātīsutta
224. Killing Living Creatures
… pe … Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti … pe … pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti … pe ….
“A foolish person … makes much bad karma. … They kill living creatures, steal, commit sexual misconduct, and lie. … An astute person … makes much merit. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …”
AN 4.225 Paṭhamamagga: Path (1st)
225. Paṭhamamaggasutta
225. Path (1st)
… pe … Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti … pe … sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti … pe ….
“A foolish person … makes much bad karma. … wrong view, wrong thought, wrong speech, wrong action. … An astute person … makes much merit. … right view, right thought, right speech, right action. …”
AN 4.226 Dutiyamagga: Path (2nd)
226. Dutiyamaggasutta
226. Path (2nd)
… pe … Micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti … pe … sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti … pe ….
“A foolish person … makes much bad karma. … wrong livelihood, wrong effort, wrong rememberfulness, and wrong undistractible-lucidity. … An astute person … makes much merit. … right livelihood, right effort, right rememberfulness, and right undistractible-lucidity. …”
AN 4.227 Paṭhamavohārapatha: Kinds of Expression (1st)
“A foolish person … makes much bad karma. … They say they’ve seen, heard, thought, or cognized something, but they haven’t. … An astute person … makes much merit. … They say they haven’t seen, heard, thought, or cognized something, and they haven’t. …”
Sattamaṃ.
AN 4.228 Dutiyavohārapatha: Kinds of Expression (2nd)
“A foolish person … makes much bad karma. … They say they haven’t seen, heard, thought, or cognized something, but they have. … An astute person … makes much merit. … They say they’ve seen, heard, thought, or cognized something, and they have. …”
AN 4.229 Ahirika: Imprudence
229. Ahirikasutta
229. Imprudence
… pe … Assaddho hoti, dussīlo hoti, ahiriko hoti, anottappī hoti … pe … saddho hoti, sīlavā hoti, hirimā hoti, ottappī hoti … pe ….
“A foolish person … makes much bad karma. … They’re faithless, unethical, shameless, and imprudent. … An astute person … makes much merit. … They’re faithful, ethical, conscientious, and prudent. …”
“A foolish person … makes much bad karma. … They’re faithless, unethical, lazy, and witless. … An astute person … makes much merit. … They’re faithful, ethical, energetic, and wise.
When an astute, competent good person has these four dharmas they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
AN 4.231 Kavi: Poets
231. Kavisutta
231. Poets
“Cattārome, bhikkhave, kavī.
“monks, there are these four poets.
Katame cattāro?
Which Four?
Cintākavi, sutakavi, atthakavi, paṭibhānakavi—
A poet who thoughtfully composes their own work, a poet who repeats the oral transmission, a poet who educates, and a poet who improvises.
ime kho, bhikkhave, cattāro kavī”ti.
These are the four poets.”
end of section [4..23.. - AN 4 vagga 23 Duccarita: Bad Conduct]❧
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
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vediyati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.
It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results.
So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṃ vediyati vokiṇṇasukhadukkhaṃ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā.
Touched by both hurtful and pleasing contacts, they experience both hurtful and pleasing feelings that are a mixture of pleasure and pain—like humans, some gods, and some beings in the underworld.
It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results.
It’s when someone makes both hurtful and pleasing co-doings by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.
It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
It's when someone murders their mother or father or a perfected one. They maliciously shed the blood of a Realized One. Or they cause a schism in the Saṅgha.
It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, divisive, harsh, or nonsensical. And they’re content, kind-hearted, with right view.
It’s when someone makes both hurtful and pleasing co-doings by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.
It’s the intention to give up dark deeds with dark results, bright deeds with bright results, and both dark and bright deeds with both dark and bright results. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.
It’s when someone makes both hurtful and pleasing co-doings by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.
These are the four kinds of deeds that I declare, having realized them with my own insight.”
AN 4.238 Bojjhaṅga: Awakening Factors
238. Bojjhaṅgasutta
238. Awakening Factors
“Cattārimāni, bhikkhave, kammāni … pe … kaṇhaṃ kaṇhavipākaṃ … pe … idha, bhikkhave, ekacco sabyābajjhaṃ kāyasaṅkhāraṃ abhisaṅkharoti … pe … idaṃ vuccati, bhikkhave, kammaṃ kaṇhaṃ kaṇhavipākaṃ.
“monks, I declare these four kinds of deeds, having realized them with my own insight. ... And what are dark deeds with dark results? It’s when someone makes hurtful co-doings by way of body, speech, and mind. These are called dark deeds with dark results.
It’s when someone makes both hurtful and pleasing co-doings by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.
It’s a monk who—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.
It’s a monk 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.
It’s a monk 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.
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)
Take an unethical monk, of bad qualities, filthy, with suspicious behavior, underhand, no true ascetic or spiritual practitioner—though claiming to be one—rotten inside, corrupt, and depraved.
‘Go, my men, and tie this man’s arms tightly behind his back with a strong rope. Shave his head and march him from street to street and square to square to the beating of a harsh drum. Then take him out the south gate and there, to the south of the city, chop off his head.’
In the same way, take any monk or nun who has set up such an acute perception of peril regarding suspension offenses. It can be expected that if they haven’t committed a suspension offense they won’t, and if they committed one they will deal with it properly.
In the same way, take any monk or nun who has set up such an acute perception of peril regarding redemption offenses. It can be expected that if they haven’t committed a redemption offense they won’t, and if they committed one they will deal with it properly.
In the same way, take any monk or nun who has set up such an acute perception of peril regarding confession offenses. It can be expected that if they haven’t committed a confession offense they won’t, and if they committed one they will deal with it properly.
Firstly, I laid down for my disciples the training that deals with supplementary regulations in order to inspire confidence in those without it and to increase confidence in those who have it.
Furthermore, I laid down for my disciples the training that deals with the fundamentals of the spiritual life in order to rightly end suffering in every way.
They undertake whatever training that deals with the fundamentals of the spiritual life I have laid down, keeping it uncorrupted, unflawed, unblemished, and untainted.
rememberfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with supplementary regulations, or support with wisdom in every situation the training dealing with supplementary regulations I’ve already fulfilled.’
rememberfulness is well established in oneself: ‘In this way I’ll fulfill the training dealing with the fundamentals of the spiritual life, or support with wisdom in every situation the training dealing with the fundamentals of the spiritual life I’ve already fulfilled.’
rememberfulness is well established in oneself: ‘In this way I’ll examine with wisdom The Dharma that I haven’t yet examined, or support with wisdom in every situation The Dharma I’ve already examined.’
rememberfulness is well established in oneself: ‘In this way I’ll experience through freedom The Dharma that I haven’t yet experienced, or support with wisdom in every situation The Dharma I’ve already experienced.’
It’s when a Realized One, quite secluded from sensual pleasures, secluded from unskillful Dharmas, enters and remains in the first jhāna … second jhāna … third jhāna … fourth jhāna.
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 4.254 Abhiññā: Insight
254. Abhiññāsutta
254. Insight
“Cattārome, bhikkhave, dhammā.
monks, there are these four things.
Katame cattāro?
Which Four?
Atthi, bhikkhave, dhammā abhiññā pariññeyyā;
There are things that should be completely understood by direct knowledge.
atthi, bhikkhave, dhammā abhiññā pahātabbā;
There are things that should be given up by direct knowledge.
atthi, bhikkhave, dhammā abhiññā bhāvetabbā;
There are things that should be developed by direct knowledge.
atthi, bhikkhave, dhammā abhiññā sacchikātabbā.
There are things that should be realized by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pariññeyyā?
And what are the things that should be completely understood by direct knowledge?
Pañcupādānakkhandhā—
The five grasping aggregates.
ime vuccanti, bhikkhave, dhammā abhiññā pariññeyyā.
These are called the things that should be completely understood by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā pahātabbā?
And what are the things that should be given up by direct knowledge?
Avijjā ca bhavataṇhā ca—
Ignorance and craving for continued existence.
ime vuccanti, bhikkhave, dhammā abhiññā pahātabbā.
These are called the things that should be given up by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā?
And what are the things that should be developed by direct knowledge?
Samatho ca vipassanā ca—
Serenity and discernment.
ime vuccanti, bhikkhave, dhammā abhiññā bhāvetabbā.
These are called the things that should be developed by direct knowledge.
Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā?
And what are the things that should be realized by direct knowledge?
Vijjā ca vimutti ca—
Knowledge and freedom.
ime vuccanti, bhikkhave, dhammā abhiññā sacchikātabbā.
These are called the things that should be realized by direct knowledge.
“Sir, may the Buddha teach me the Dhamma in brief! May the Holy One teach me the Dhamma in brief! Hopefully I can understand the meaning of what the Buddha says! Hopefully I can be an heir of the Buddha's Dharma!”
That craving is given up by a monk, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Then they’re called a monk who has cut off craving, untied the fetters, and by rightly comprehending conceit has made an end of suffering.”
When Māluṅkyaputta had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Then Māluṅkyaputta, living alone, withdrawn, diligent, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
Aññataro ca panāyasmā mālukyaputto arahataṃ ahosīti.
And Venerable Māluṅkyaputta became one of the perfected.
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 vaṇṇasampanno ca hoti balasampanno ca javasampanno ca ārohapariṇāhasampanno ca.
It’s when a monk is beautiful, strong, fast, and well proportioned.
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.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
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’.
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 vaṇṇasampanno ca hoti, balasampanno ca, javasampanno ca, ārohapariṇāhasampanno ca.
It’s when a monk is beautiful, strong, fast, and well proportioned.
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.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
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.
“When a foolish, incompetent bad person has four dharmas they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
When a foolish, incompetent bad person has these four dharmas they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they make much bad karma.
When an astute, competent good person has four dharmas they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.
When an astute, competent good person has these four dharmas they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they make much merit.”
end of section [4..26.. - AN 4 vagga 26 Abhiññā: Insight]❧
+
§ – 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
“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?
Which Four?
Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṃ bhāsati—
They themselves kill living creatures; they encourage others to kill living creatures; they approve of killing living creatures; and they praise killing living creatures.
Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṃ bhāsati—
They don’t themselves kill living creatures; they encourage others to not kill living creatures; they approve of not killing living creatures; and they praise not killing living creatures.
“monks, someone with four dharmas is cast down to hell.
Katamehi catūhi?
Which Four?
Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṃ bhāsati—
They themselves steal …
imehi kho … pe ….
Someone with four dharmas is raised up to heaven. …
Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṃ bhāsati—imehi kho, bhikkhave … pe ….
They don’t themselves steal …
AN 4.266 Micchācārī: Misconduct
266. Micchācārīsutta
266. Misconduct
… pe … Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṃ bhāsati—imehi kho … pe ….
… They themselves commit sexual misconduct …
Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṃ bhāsati—imehi kho … pe ….
They themselves don’t commit sexual misconduct …
AN 4.267 Musāvādī: Lying
267. Musāvādīsutta
267. Lying
… pe … Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṃ bhāsati—imehi kho … pe ….
… They themselves lie …
Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṃ bhāsati—imehi … pe ….
… They themselves don’t lie …
AN 4.268 Pisuṇavācā: Divisive Speech
268. Pisuṇavācāsutta
268. Divisive Speech
… pe … Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṃ bhāsati—imehi … pe ….
… They themselves speak divisively …
Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati—imehi … pe ….
… They themselves don’t speak divisively …
AN 4.269 Pharusavācā: Harsh Speech
269. Pharusavācāsutta
269. Harsh Speech
… pe … Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṃ bhāsati … pe ….
… They themselves speak harshly …
Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṃ bhāsati—imehi kho … pe ….
… They themselves don’t speak harshly …
AN 4.270 Samphappalāpa: Talking Nonsense
270. Samphappalāpasutta
270. Talking Nonsense
… pe … Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṃ bhāsati—imehi … pe ….
… They themselves talk nonsense …
Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṃ bhāsati—imehi kho, bhikkhave … pe ….
… They themselves don’t talk nonsense …
AN 4.271 Abhijjhālu: Covetousness
271. Abhijjhālusutta
271. Covetousness
… pe … Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṃ bhāsati … pe ….
… They themselves are covetous …
Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṃ bhāsati—imehi kho … pe ….
… They themselves are content …
AN 4.272 Byāpannacitta: Ill Will
272. Byāpannacittasutta
272. Ill Will
… pe … Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṃ bhāsati—imehi … pe ….
… They themselves have ill will …
Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṃ bhāsati—imehi … pe ….
… They themselves have good will …
AN 4.273 Micchādiṭṭhi: Wrong View
273. Micchādiṭṭhisutta
273. Wrong View
… pe … Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṃ bhāsati—imehi … pe ….
… They themselves have wrong view …
Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṃ bhāsati—
They themselves have right view; they encourage others to have right view; they approve of right view; and they praise right view.
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
…so that unskillful Dharmas that have arisen are given up … so that skillful Dharmas arise … so that skillful Dharmas that have arisen remain, are not lost, but increase, mature, and are fulfilled by development.
Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā”ti.
For insight into greed, these four things should be developed.”
“For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, four things should be developed.”
304–783.
304–783.
“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness, these four things are to be developed. Which Four? (1) Here, a bhikkhu dwells contemplating the body in the body … (2) … feelings in feelings … (3) … mind in mind … (4) … dharma in dharma, ardent, clearly comprehending, mindful, having removed longing and dejection in regard to the world. (1) Here, a bhikkhu generates desire for the non-arising of unarisen bad unwholesome states … (2) … for the abandoning of arisen bad unwholesome states … (3) … for the arising of unarisen wholesome states … (4) … for the maintenance of arisen wholesome states, for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy, applies his mind, and strives. (1) Here, a bhikkhu develops the basis for psychic potency that possesses concentration due to desire … (2) … that possesses concentration due to energy … (3) … that possesses concentration due to mind … (4) … that possesses concentration due to investigation and activities of striving. For the relinquishment of heedlessness, these four things are to be developed.”
“Bhikkhus, for direct knowledge … for full understanding … for the utter destruction … for the abandoning … for the destruction … for the vanishing … for the fading away … for the cessation … for the giving up … for the relinquishment of hatred … of delusion … of anger … of hostility … of denigration … of insolence … of envy … of miserliness … of deceitfulness … of craftiness … of obstinacy … of vehemence … of conceit … of arrogance … of intoxication … of heedlessness, these four things are to be developed. Which Four? (1) Here, a bhikkhu dwells contemplating the body in the body … (2) … feelings in feelings … (3) … mind in mind … (4) … dharma in dharma, ardent, clearly comprehending, rememberful, having removed longing and dejection in regard to the world. (1) Here, a bhikkhu generates desire for the non-arising of unarisen bad unwholesome states … (2) … for the abandoning of arisen bad unwholesome states … (3) … for the arising of unarisen wholesome states … (4) … for the maintenance of arisen wholesome states, for their non-decline, increase, expansion, and fulfillment by development; he makes an effort, arouses energy, applies his mind, and strives. (1) Here, a bhikkhu develops the basis for psychic potency that possesses concentration due to desire … (2) … that possesses concentration due to energy … (3) … that possesses concentration due to mind … (4) … that possesses concentration due to investigation and activities of striving. For the relinquishment of heedlessness, these four things are to be developed.”
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.
This is what the Blessed One said. Elated, those bhikkhus delighted in the Blessed One’s statement.
‘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.’
It’s when a noble-one's-disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful Dharmas.
It’s when a noble-one's-disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful Dharmas.
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
“monks, when a monk has five dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
When a monk has these five dharmas they live unhappily in the present life—with distress, anguish, and fever—and when the body breaks up, after death, they can expect a bad rebirth.
When a monk has five dharmas they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.
It’s when a monk has justifiable-trust, conscientious, prudent, energetic, and wise.
When a mendicant has these five dharmas they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”
When a monk has these five dharmas they live happily in the present life—without distress, anguish, or fever—and when the body breaks up, after death, they can expect a good rebirth.”
“monks, any monk or nun who rejects the training and returns to a lesser life deserves rebuke and criticism on five legitimate grounds in the present life.
Katame pañca?
What five?
Saddhāpi nāma te nāhosi kusalesu dhammesu, hirīpi nāma te nāhosi kusalesu dhammesu, ottappampi nāma te nāhosi kusalesu dhammesu, vīriyampi nāma te nāhosi kusalesu dhammesu, paññāpi nāma te nāhosi kusalesu dhammesu.
‘You had no justifiable-trust, conscience, prudence, energy, or wisdom regarding skillful Dharmas.’
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sikkhaṃ paccakkhāya hīnāyāvattati, tassa diṭṭheva dhamme ime pañca sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.
Any monk or nun who rejects the training and returns to a lesser life deserves rebuke and criticism on these five legitimate grounds in the present life.
Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on five legitimate grounds in the present life.
Katame pañca?
What five?
Saddhāpi nāma te ahosi kusalesu dhammesu, hirīpi nāma te ahosi kusalesu dhammesu, ottappampi nāma te ahosi kusalesu dhammesu, vīriyampi nāma te ahosi kusalesu dhammesu, paññāpi nāma te ahosi kusalesu dhammesu.
‘You had justifiable-trust, conscience, prudence, energy, and wisdom regarding skillful Dharmas.’
Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on these five legitimate grounds in the present life.”
Any monk or nun who lives the full and pure spiritual life in pain and sadness, weeping, with tearful face, deserves praise on these five legitimate grounds in the present life.”
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, tassa diṭṭheva dhamme ime pañca sahadhammikā pāsaṃsā ṭhānā āgacchantī”ti.
Yo hi koci, bhikkhave, bhikkhu vā bhikkhunī vā sahāpi dukkhena sahāpi domanassena assumukho rudamāno paripuṇṇaṃ parisuddhaṃ brahmacariyaṃ carati, tassa diṭṭheva dhamme ime pañca sahadhammikā pāsaṃsā ṭhānā āgacchantī”ti.
When someone from a good family has abandoned the scythe and flail and gone forth from the lay life to homelessness, they’re qualified to be called ‘an justifiably-trustful renunciate from a good family’.
Taṃ kissa hetu?
Why is that?
Labbhā, bhikkhave, yobbanena kāmā te ca kho yādisā vā tādisā vā.
Because a youth can get sensual pleasures of this kind or that.
Ye ca, bhikkhave, hīnā kāmā ye ca majjhimā kāmā ye ca paṇītā kāmā, sabbe kāmā ‘kāmā’tveva saṅkhaṃ gacchanti.
Now, all sensual pleasures are just reckoned as ‘sensual pleasures’, regardless of whether they’re inferior, average, or superior.
In the same way, I still need to look after a monk who hasn’t finished developing justifiable-trust, conscience, prudence, energy, and wisdom regarding skillful Dharmas.
The Realized One has five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.
The powers of justifiable-trust, conscience, prudence, energy, and wisdom.
These are the five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.”
These are the five powers of a Realized One. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the holy wheel.”
‘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.’
It’s when a monk lives with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
It’s when a noble-one's-disciple is rememberful. They have utmost rememberfulness and alertness, and can remember and recall what was said and done long ago.
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.
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 equanimous-observation, 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 equanimous-observation and rememberfulness.
Idaṃ vuccati, bhikkhave, samādhibalaṃ.
This is called the power of undistractible-lucidity.
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu attahitāya paṭipanno hoti, no parahitāya.
“monks, a monk with five dharmas is practicing for their own welfare, but not that of others.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu attanā sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti;
It’s when a monk is personally accomplished in ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom. But they don’t encourage others in these dharmas.
attanā samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti;
attanā paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti;
attanā vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti;
attanā vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti.
A mendicant with these five dharmas is practicing for their own welfare, but not that of others.”
A monk with these five dharmas is practicing for their own welfare, but not that of others.”
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu parahitāya paṭipanno hoti, no attahitāya.
“monks, a monk with five dharmas is practicing for the welfare of others, but not their own.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, paraṃ sīlasampadāya samādapeti;
It’s when a monk is not personally accomplished in ethics, undistractible-lucidity, wisdom, freedom, or the knowledge and vision of freedom. But they encourage others in these dharmas.
attanā na samādhisampanno hoti, paraṃ samādhisampadāya samādapeti;
attanā na paññāsampanno hoti, paraṃ paññāsampadāya samādapeti;
attanā na vimuttisampanno hoti, paraṃ vimuttisampadāya samādapeti;
attanā na vimuttiñāṇadassanasampanno hoti, paraṃ vimuttiñāṇadassanasampadāya samādapeti.
A mendicant with these five dharmas is practicing for the welfare of others, but not their own.”
A monk with these five dharmas is practicing for the welfare of others, but not their own.”
“monks, a monk with five dharmas is practicing neither for their own welfare, nor that of others.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu attanā na sīlasampanno hoti, no paraṃ sīlasampadāya samādapeti;
It’s when a monk is not personally accomplished in ethics, undistractible-lucidity, wisdom, freedom, or the knowledge and vision of freedom. Nor do they encourage others in these dharmas.
attanā na samādhisampanno hoti, no paraṃ samādhisampadāya samādapeti;
attanā na paññāsampanno hoti, no paraṃ paññāsampadāya samādapeti;
attanā na vimuttisampanno hoti, no paraṃ vimuttisampadāya samādapeti;
attanā na vimuttiñāṇadassanasampanno hoti, no paraṃ vimuttiñāṇadassanasampadāya samādapeti.
A mendicant with these five dharmas is practicing neither for their own welfare, nor that of others.”
A monk with these five dharmas is practicing neither for their own welfare, nor that of others.”
“Pañcahi, bhikkhave, dhammehi samannāgato bhikkhu attahitāya ca paṭipanno hoti parahitāya ca.
“monks, a monk with five dharmas is practicing for both their own welfare and that of others.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, parañca sīlasampadāya samādapeti;
It’s when a monk is personally accomplished in ethics, undistractible-lucidity, wisdom, freedom, and the knowledge and vision of freedom. And they encourage others in these dharmas.
attanā ca samādhisampanno hoti, parañca samādhisampadāya samādapeti, attanā ca paññāsampanno hoti, parañca paññāsampadāya samādapeti;
attanā ca vimuttisampanno hoti, parañca vimuttisampadāya samādapeti;
attanā ca vimuttiñāṇadassanasampanno hoti, parañca vimuttiñāṇadassanasampadāya samādapeti.
A mendicant with these five dharmas is practicing both for their own welfare and that of others.”
A monk with these five dharmas is practicing both for their own welfare and that of others.”
“monks, it’s simply impossible for a disrespectful and irreverent monk with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.
But it is possible for a respectful and reverent monk with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.
“monks, it’s simply impossible for a disrespectful and irreverent monk with incompatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.
But it is possible for a respectful and reverent monk with compatible lifestyle to fulfill the practice dealing with supplementary regulations regarding their spiritual companions.
AN 5.23 - AN 5.23 Upakkilesa: Corruptions AN 5.23.1 - (five corruptions of gold make it unworkable) AN 5.23.2 - (five corruptions of mind are the hindrances 5niv⛅) AN 5.23.3 - (six higher knowledges attainable 6ab ⚡☸)
“Pañcime, bhikkhave, jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya.
“monks, there are these five corruptions of gold. When gold is corrupted by these it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
§23.1 – (five corruptions of gold make it unworkable)
Katame pañca?
What five?
Ayo, lohaṃ, tipu, sīsaṃ, sajjhaṃ—
Iron, copper, tin, lead, and silver.
ime kho, bhikkhave, pañca jātarūpassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ jātarūpaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā upeti kammāya.
When gold is corrupted by these five corruptions it’s not pliable, workable, or radiant, but is brittle and not completely ready for working.
Yato ca kho, bhikkhave, jātarūpaṃ imehi pañcahi upakkilesehi vimuttaṃ hoti, taṃ hoti jātarūpaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā upeti kammāya.
But when gold is free of these five corruptions it becomes pliable, workable, and radiant, not brittle, and ready to be worked.
Then the goldsmith can successfully create any kind of ornament they want, whether a ring, earrings, a necklace, or a golden garland.
§23.2 – (five corruptions of mind are the hindrances5niv⛅)
Evamevaṃ kho, bhikkhave, pañcime cittassa upakkilesā, yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya.
In the same way, there are these five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely undistractify-&-lucidifyd in samādhi for the ending of asinine-inclinations.
Sensual desire, ill will, dullness and drowsiness, restlessness and remorse, and doubt.
ime kho, bhikkhave, pañca cittassa upakkilesā yehi upakkilesehi upakkiliṭṭhaṃ cittaṃ na ceva mudu hoti na ca kammaniyaṃ na ca pabhassaraṃ pabhaṅgu ca na ca sammā samādhiyati āsavānaṃ khayāya.
These are the five corruptions of the mind. When the mind is corrupted by these it’s not pliable, workable, or radiant. It’s brittle, and not completely undistractify-&-lucidifyd in samādhi for the ending of asinine-inclinations.
§23.3 – (six higher knowledges attainable6ab ⚡☸)
Yato ca kho, bhikkhave, cittaṃ imehi pañcahi upakkilesehi vimuttaṃ hoti, taṃ hoti cittaṃ mudu ca kammaniyañca pabhassarañca na ca pabhaṅgu sammā samādhiyati āsavānaṃ khayāya.
But when the mind is free of these five corruptions it’s pliable, workable, and radiant. It’s not brittle, and is completely undistractify-&-lucidifyd in samādhi for the ending of asinine-inclinations.
Yassa yassa ca abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You become capable of realizing anything that can be realized by insight to which you extend the mind, in each and every case.
If you wish: ‘May I wield the many kinds of psychic power—multiplying myself and becoming one again; appearing and disappearing; going unimpeded through a wall, a rampart, or a mountain as if through space; diving in and out of the earth as if it were water; walking on water as if it were earth; flying cross-legged through the sky like a bird; touching and stroking with the hand the sun and moon, so mighty and powerful, controlling the body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ—dibbe ca mānuse ca ye dūre santike cā’ti,
If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘parasattānaṃ parapuggalānaṃ cetasā ceto paricca pajāneyyaṃ—
If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind.
May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind undistractify-&-lucidifyd in samādhi as “mind undistractify-&-lucidifyd in samādhi”, and mind not undistractify-&-lucidifyd in samādhi as “mind not undistractify-&-lucidifyd in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
If you wish: ‘May I recollect many kinds of past lives. That is: one, two, three, four, five, ten, twenty, thirty, forty, fifty, a hundred, a thousand, a hundred thousand rebirths; many eons of the world contracting, many eons of the world evolving, many eons of the world contracting and evolving. May I remember: “There, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn somewhere else. There, too, I was named this, my clan was that, I looked like this, and that was my food. This was how I felt pleasure and pain, and that was how my life ended. When I passed away from that place I was reborn here.” May I recollect my many past lives, with features and details.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place—and understand how sentient beings are reborn according to their deeds: “These dear beings did bad things by way of body, speech, and mind. They spoke ill of the noble ones; they had wrong view; and they acted out of that wrong view. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never spoke ill of the noble ones; they had right view; and they acted out of that right view. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.” And so, with clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. And may I understand how sentient beings are reborn according to their deeds.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
You’re capable of realizing it, in each and every case.”
You’re capable of realizing it, in each and every case.”
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno.
Suppose there was a tree that lacked branches and foliage.
Tassa papaṭikāpi na pāripūriṃ gacchati, tacopi na pāripūriṃ gacchati, pheggupi na pāripūriṃ gacchati, sāropi na pāripūriṃ gacchati;
Its shoots, bark, softwood, and heartwood would not grow to fullness.
When there is no right undistractible-lucidity, one who lacks right undistractible-lucidity has destroyed a vital condition for true knowledge and vision.
When there is no disenchantment and dispassion, one who lacks disenchantment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
An ethical person, who has fulfilled ethics, has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanaṃ.
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
In the same way, an ethical person, who has fulfilled ethics, has fulfilled a vital condition for right undistractible-lucidity.
sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṃ hoti yathābhūtañāṇadassanaṃ;
When there is right undistractible-lucidity, one who has fulfilled right undistractible-lucidity has fulfilled a vital condition for true knowledge and vision.
yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo;
When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disenchantment and dispassion.
When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
When there is disenchantment and dispassion, one who has fulfilled disenchantment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanan”ti.
nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṃ hoti vimuttiñāṇadassanan”ti.
AN 5.25 Anuggahita: Supported
25. Anuggahitasutta
25. Supported
“Pañcahi, bhikkhave, aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā ca.
“monks, when right view is supported by five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.
Katamehi pañcahi?
What five?
Idha, bhikkhave, sammādiṭṭhi sīlānuggahitā ca hoti, sutānuggahitā ca hoti, sākacchānuggahitā ca hoti, samathānuggahitā ca hoti, vipassanānuggahitā ca hoti.
It’s when right view is supported by ethics, learning, discussion, serenity, and discernment.
When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”
When right view is supported by these five factors it has freedom of heart and freedom by wisdom as its fruit and benefit.”
Imehi kho, bhikkhave, pañcahi aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā”ti.
Imehi kho, bhikkhave, pañcahi aṅgehi anuggahitā sammādiṭṭhi cetovimuttiphalā ca hoti cetovimuttiphalānisaṃsā ca, paññāvimuttiphalā ca hoti paññāvimuttiphalānisaṃsā cā”ti.
(2023 SP-FLUENT translation by frankk derived from B. Sujato) AN 5.26 - AN 5.26 Vimuttāyatana: Opportunities for Freedom AN 5.26.1 - First jhāna possible while hearing live dhamma talk AN 5.26.1.7 - (refrain: 7sb☀️ → jhāna → arahantship) AN 5.26.2 - Giving a dhamma talk leads to himself getting jhāna AN 5.26.2.7 - (refrain: 7sb☀️ → jhāna → arahantship) AN 5.26.3 - Reciting memorized dhamma passage leads to jhāna AN 5.26.3.7 - (refrain: 7sb☀️ → jhāna → arahantship) AN 5.26.4 - first jhāna possible while thinking and pondering memorized dhamma AN 5.26.4.7 - (refrain: 7sb☀️ → jhāna → arahantship) AN 5.26.5 - No V&V, undirected samādhi into 2nd jhāna or higher AN 5.26.5.7 - (refrain: 7sb☀️ → jhāna → arahantship)
“monks, there are these five opportunities for freedom. If a monk stays assiduous, ardent, and resolute at these times, their mind is freed, their asinine-inclinations are ended, and they arrive at the supreme sanctuary.
Katamāni pañca?
What five?
+
§26.1 – First jhāna possible while hearing live dhamma talk
This is the first opportunity for freedom. If a monk stays assiduous, ardent, and resolute at this time, their mind is freed, their asinine-inclinations are ended, and they arrive at the supreme sanctuary.
+
§26.2 – Giving a dhamma talk leads to himself getting jhāna
Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti.
Furthermore, it may be that neither the Teacher nor a respected spiritual companion teaches Dhamma to a monk. But the monk teaches Dhamma in detail to others as they learned and memorized it.
Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how they teach it in detail to others as they learned and memorized it.
Puna caparaṃ, bhikkhave, bhikkhuno na heva kho satthā dhammaṃ deseti, aññataro vā garuṭṭhāniyo sabrahmacārī, nāpi yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena paresaṃ deseti, api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti.
Furthermore, it may be that neither the Teacher nor … the monk teaches Dhamma. But the monk recites The Dharma in detail as they learned and memorized it.
Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ vitthārena sajjhāyaṃ karoti tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how they recite it in detail as they learned and memorized it.
Furthermore, it may be that neither the Teacher nor … the monk teaches Dhamma … nor does the monk recite The Dharma.
api ca kho yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati.
But the monk thinks about and considers The Dharma in their heart, examining it with the mind as they learned and memorized it.
Yathā yathā, bhikkhave, bhikkhu yathāsutaṃ yathāpariyattaṃ dhammaṃ cetasā anuvitakketi anuvicāreti manasānupekkhati tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how they think about and consider it in their heart, examining it with the mind as they learned and memorized it.
Furthermore, it may be that neither the Teacher nor … the monk teaches Dhamma … nor does the monk recite The Dharma … or think about it.
api ca khvassa aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya.
But a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
Yathā yathā, bhikkhave, bhikkhuno aññataraṃ samādhinimittaṃ suggahitaṃ hoti sumanasikataṃ sūpadhāritaṃ suppaṭividdhaṃ paññāya tathā tathā so tasmiṃ dhamme atthapaṭisaṃvedī ca hoti dhammapaṭisaṃvedī ca.
That monk feels inspired by the meaning and The Dharma in that Dhamma, no matter how a meditation subject as a basis of undistractible-lucidity is properly grasped, attended, borne in mind, and comprehended with wisdom.
These are the five opportunities for freedom. If a mendicant stays diligent, keen, and resolute at these times, their mind is freed, their defilements are ended, and they arrive the supreme sanctuary.”
These are the five opportunities for freedom. If a monk stays assiduous, ardent, and resolute at these times, their mind is freed, their asinine-inclinations are ended, and they arrive the supreme sanctuary.”
AN 5.28 - AN 5.28 Pañcaṅgika: [Noble Right Samādhi] With Five Factors AN 5.28.1 – (first jhāna j1🌘 ↔ Bathman simile) AN 5.28.2 - (2nd jhāna j2🌗 ↔ Lake fed by spring simile) AN 5.28.3 - (3rd jhāna j1🌘 ↔ Lotus pond simile) AN 5.28.4 - (4th jhāna j1🌘 ↔ Cloth simile) AN 5.28.5 – (Reviewing-sign ↔ one standing looking at one sitting) AN 5.28.10 - (similes for power of jhānic mind, jhāna battery being fully charged) AN 5.28.10.1 - (full jar of water, crow easily drinks) AN 5.28.10.2 - (full lotus pond of water) AN 5.28.10.3 - (essence of noble right samādhi: go wherever and whenever you want ↔ expert chariot driver) AN 5.28.16 - (STED 6 abhiñña: 6ab ⚡☸ higher knowledges)
They drench, steep, fill, and spread their body with rapture and pleasure born of seclusion. There’s no part of the body that’s not spread with rapture and pleasure born of seclusion.
It’s like when an expert bathroom attendant or their apprentice pours bath powder into a bronze dish, sprinkling it little by little with water. They knead it until the ball of bath powder is soaked and saturated with moisture, spread through inside and out; yet no moisture oozes out.
But the stream of cool water welling up in the lake drenches, steeps, fills, and spreads throughout the lake. There’s no part of the lake that’s not spread through with cool water.
This is the second way to develop noble right undistractible-lucidity with five factors.
§28.3 – (3rd jhānaj1🌘↔ Lotus pond simile)
Puna caparaṃ, bhikkhave, bhikkhu
Furthermore,
🚫😁 pītiyā ca virāgā
With [mental] rapture fading,
👁 upekkhako ca viharati
he lives equanimously observing [☸Dharmas with subverbal mental processing].
(S&S🐘💭) sato ca sam-pajāno,
remembering [and applying relevant ☸Dharma], he lucidly discerns.
🙂🚶 sukhañca kāyena paṭi-saṃ-vedeti,
He experiences pleasure with the [physical] body.
yaṃ taṃ ariyā ācikkhanti —
The Noble Ones praise this [stage of jhāna in particular because they expect this to be the normal state of the average monk in all postures at all times]:
‘upekkhako satimā sukha-vihārī’ti
"He lives happily with pleasure, Equanimously observing and remembering [to engage in relevant ☸Dharma]."
🌖 tatiyaṃ jhānaṃ upasampajja viharati.
he attains and lives in third jhāna.
So imameva kāyaṃ nippītikena sukhena abhisandeti parisandeti paripūreti parippharati;
They drench, steep, fill, and spread their body with pleasure free of rapture.
It’s like a pool with blue water lilies, or pink or white lotuses. Some of them sprout and grow in the water without rising above it, thriving underwater.
Evaṃ bhāvite kho, bhikkhave, bhikkhu ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
When the noble right undistractible-lucidity with five factors is cultivated in this way, a monk becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
If a strong man was to tip it any which way, would water pour out?”
“Evaṃ, bhante”.
“Yes, sir.”
“Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa cittaṃ abhininnāmeti abhiññāsacchikiriyāya, tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
“In the same way, when noble right undistractible-lucidity with five factors is cultivated in this way, a monk becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
If a strong man was to open the wall on any side, would water pour out?”
“Evaṃ, bhante”.
“Yes, sir.”
“Evamevaṃ kho, bhikkhave, bhikkhu evaṃ bhāvite ariye pañcaṅgike sammāsamādhimhi evaṃ bahulīkate yassa yassa abhiññāsacchikaraṇīyassa dhammassa … pe … sati sati āyatane.
“In the same way, when noble right undistractible-lucidity with five factors is cultivated in this way, a monk becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
§10.3 – (essence of noble right samādhi: go wherever and whenever you want ↔ expert chariot driver)
Then an expert horse trainer, a master charioteer, might mount the chariot, taking the reins in his right hand and goad in the left. He’d drive out and back wherever he wishes, whenever he wishes.
In the same way, when noble right undistractible-lucidity with five factors is cultivated in this way,
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
a monk becomes capable of realizing anything that can be realized by insight to which they extend the mind, in each and every case.
§28.16 – (STED 6 abhiñña:6ab ⚡☸higher knowledges)
So sace ākaṅkhati: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ—ekopi hutvā bahudhā assaṃ … pe … yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,
If you wish: ‘May I wield the many kinds of psychic power: multiplying myself and becoming one again … controlling the body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbāya sotadhātuyā visuddhāya atikkantamānusikāya ubho sadde suṇeyyaṃ—dibbe ca mānuse ca ye dūre santike cā’ti,
If you wish: ‘With clairaudience that is purified and superhuman, may I hear both kinds of sounds, human and divine, whether near or far.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
If you wish: ‘May I understand the minds of other beings and individuals, having comprehended them with my mind. May I understand mind with greed as “mind with greed”, and mind without greed as “mind without greed”; mind with hate as “mind with hate”, and mind without hate as “mind without hate”; mind with delusion as “mind with delusion”, and mind without delusion as “mind without delusion”; contracted mind as “contracted mind”, and scattered mind as “scattered mind”; expansive mind as “expansive mind”, and unexpansive mind as “unexpansive mind”; mind that is not supreme as “mind that is not supreme”, and mind that is supreme as “mind that is supreme”; mind undistractify-&-lucidifyd in samādhi as “mind undistractify-&-lucidifyd in samādhi”, and mind not undistractify-&-lucidifyd in samādhi as “mind not undistractify-&-lucidifyd in samādhi”; freed mind as “freed mind”, and unfreed mind as “unfreed mind”.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘anekavihitaṃ pubbenivāsaṃ anussareyyaṃ, seyyathidaṃ—ekampi jātiṃ, dvepi jātiyo … pe … iti sākāraṃ sauddesaṃ anekavihitaṃ pubbenivāsaṃ anussareyyan’ti,
If you wish: ‘May I recollect many kinds of past lives, with features and details.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
So sace ākaṅkhati: ‘dibbena cakkhunā visuddhena atikkantamānusakena … pe … yathākammūpage satte pajāneyyan’ti,
If you wish: ‘With clairvoyance that is purified and superhuman, may I see sentient beings passing away and being reborn according to their deeds.’
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane.
You’re capable of realizing it, in each and every case.
If you wish: ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
You’re capable of realizing it, in each and every case.”
You’re capable of realizing it, in each and every case.”
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.
tatra tatreva sakkhibhabbataṃ pāpuṇāti sati sati āyatane”ti.
end of section [5.28 - AN 5.28 Pañcaṅgika: [Noble Right Samādhi] With Five Factors]❧
AN 5.29 caṅkama: walking [with samādhi]
“pañc-ime, bhikkhave,
"Monks, there are five
caṅkame ānisaṃsā.
benefits to walking.
katame pañca?
Which five?
addhānak-khamo hoti,
(1) one develops patient endurance on extended journeys,
padhānak-khamo hoti,
(2) one becomes capable of energetic exertion,
appābādho hoti,
(3) one becomes free of disease,
asitaṃ pītaṃ khāyitaṃ sāyitaṃ
(4) what one has eaten, drunk, consumed, and tasted
sammā pariṇāmaṃ gacchati,
is properly digested;
caṅkam-ādhigato samādhi
(5) undistractible-lucidity attained while walking
At one time the Buddha was wandering in the land of the Kosalans together with a large Saṅgha of monks when he arrived at a village of the Kosalan brahmins named Icchānaṅgala.
Tatra sudaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe.
He stayed in a forest near Icchānaṅgala.
Assosuṃ kho icchānaṅgalakā brāhmaṇagahapatikā:
The brahmins and householders of Icchānaṅgala heard:
‘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.’
He has realized with his own insight this world—with its gods, Māras and Brahmās, this population with its ascetics and brahmins, gods and humans—and he makes it known to others.
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.
Then, when the night had passed, they took many different foods and went to the forest near Icchānaṅgala, where they stood outside the gates making a dreadful racket.
Tena kho pana samayena āyasmā nāgito bhagavato upaṭṭhāko hoti.
Now, at that time Venerable Nāgita was the Buddha’s attendant.
“Sir, it’s these brahmins and householders of Icchānaṅgala. They’ve brought many different foods, and they’re standing outside the gates wanting to offer it specially to the Buddha and the monk Saṅgha.”
“Māhaṃ, nāgita, yasena samāgamaṃ, mā ca mayā yaso.
“Nāgita, may I never become famous. May fame not come to me.
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyyā”ti.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.”
There are those who can’t get the pleasure of renunciation, the pleasure of seclusion, the pleasure of peace, the pleasure of awakening when they want, without trouble or difficulty like I can.
So taṃ mīḷhasukhaṃ middhasukhaṃ lābhasakkārasilokasukhaṃ sādiyeyya.
Let them enjoy the filthy, lazy pleasure of possessions, honor, and popularity.
Then Princess Sumanā, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:
“Idhassu, bhante, bhagavato dve sāvakā samasaddhā samasīlā samapaññā—
“Sir, suppose there were two disciples equal in justifiable-trust, ethics, and wisdom.
eko dāyako, eko adāyako.
One is a giver, one is not.
Te kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjeyyuṃ.
When their body breaks up, after death, they’re reborn in a good place, a heavenly realm.
“But sir, if they pass away from there and come back to this state of existence as human beings, would there still be any distinction or difference between them?”
“Siyā, sumane”ti bhagavā avoca:
“There would be, Sumanā,” said the Buddha.
“yo so, sumane, dāyako so amuṃ adāyakaṃ manussabhūto samāno pañcahi ṭhānehi adhigaṇhāti—
“As a human being, the one who was a giver would surpass the other in five respects:
They’d usually use only what they’ve been invited to accept—robes, alms-food, lodgings, and medicines and supplies for the sick—rarely using them without invitation.
Then Princess Cundī, escorted by five hundred chariots and five hundred royal maidens, went up to the Buddha, bowed, sat down to one side, and said to him:
“Amhākaṃ, bhante, bhātā cundo nāma rājakumāro, so evamāha:
‘Take a woman or man who goes for refuge to the Buddha, The Dharma, and the Saṅgha, and doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence. Only then do they get reborn in a good place, not a bad place, when their body breaks up, after death.’
“Cundī, 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 kho, cundi, 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.
That is, the quelling of vanity, the removing of thirst, the uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, nirvana.
Ye kho, cundi, 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.
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 kho, cundi, 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.
Then, knowing that the Buddha had accepted, Uggaha got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Then when the night had passed, the Buddha robed up in the morning and, taking his bowl and robe, went to Uggaha’s home, where he sat on the seat spread out.
‘Our parents will give us to a husband wanting what’s best, out of kindness and compassion. We will get up before him and go to bed after him, and be obliging, behaving nicely and speaking politely.’
Evañhi vo, kumāriyo, sikkhitabbaṃ.
That’s how you should train.
Tasmātiha, kumāriyo, evaṃ sikkhitabbaṃ:
So, girls, you should train like this:
‘ye te bhattu garuno bhavissanti mātāti vā pitāti vā samaṇabrāhmaṇāti vā, te sakkarissāma garuṃ karissāma mānessāma pūjessāma abbhāgate ca āsanodakena paṭipūjessāmā’ti.
‘Those our husband respects—mother and father, ascetics and brahmins—we will honor, respect, revere, and venerate, and serve with a seat and a drink when they come as guests.’
‘We will be skilled and tireless in doing domestic duties for our husband, such as knitting and sewing. We will have an understanding of how to go about things in order to complete and organize the work.’
‘We will know what work our husband’s domestic bondservants, workers, and staff have completed, and what they’ve left incomplete. We will know who is sick, and who is fit or unwell. We will distribute to each a fair portion of various foods.’
‘We will ensure that any income our husbands earn is guarded and protected, whether money, grain, silver, or gold. We will not overspend, steal, waste, or lose it.’
“When it comes to those four fruits of giving that are apparent in the present life, I don’t have to rely on justifiable-trust in the Buddha, for I know them too.
When it comes to these four fruits of giving that are apparent in the present life, I don’t have to rely on justifiable-trust in the Buddha, for I know them too.
Yañca kho maṃ, bhante, bhagavā evamāha:
But when the Buddha says:
‘dāyako, sīha, dānapati kāyassa bhedā paraṃ maraṇā sugatiṃ saggaṃ lokaṃ upapajjatī’ti, etāhaṃ na jānāmi; ettha ca panāhaṃ bhagavato saddhāya gacchāmī”ti.
‘When a giver’s body breaks up, after death, they’re reborn in a good place, a heavenly realm.’ I don’t know this, so I have to rely on justifiable-trust in the Buddha.”
Firstly, with his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—he makes himself happy and pleased, keeping himself properly happy.
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.
Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of the householder Ugga of Vesālī, where he sat on the seat spread out.
“… My couch spread with woolen covers—shag-piled or embroidered with flowers—and spread with a fine deer hide, with a canopy above and red pillows at both ends is agreeable.
Then, late at night, the glorious god Ugga, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, and stood to one side. The Buddha said to him:
“monks, there are these five 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.
These are the five 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, pañcahi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṃ puññassa pamāṇaṃ gahetuṃ:
When a noble-one's-disciple has these five kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that
It’s when a noble-one's-disciple has justifiable-trust in the Realized One’s awakening:
‘itipi so bhagavā … pe … 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.’
It’s when a noble-one's-disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or take alcoholic drinks that cause negligence.
Idaṃ vuccati, bhikkhave, sīladhanaṃ.
This is called the wealth of ethics.
Katamañca, bhikkhave, sutadhanaṃ?
And what is the wealth of learning?
Idha, bhikkhave, ariyasāvako bahussuto hoti … pe … diṭṭhiyā suppaṭividdho.
It’s when a noble-one's-disciple is 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 totally full and pure. They are very learned in such Dharmas, remembering them, reciting them, mentally scrutinizing them, and comprehending them theoretically.
It’s when a noble-one's-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.
It’s when a noble-one's-disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering.
Idaṃ vuccati, bhikkhave, paññādhanaṃ.
This is called the wealth of wisdom.
Imāni kho, bhikkhave, pañca dhanānīti.
These are the five kinds of wealth.
Yassa saddhā tathāgate,
Whoever has justifiable-trust 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 justifiable-trust, ethical behaviour,
Anuyuñjetha medhāvī,
confidence, and insight into The Dharma,
saraṃ buddhāna sāsanan”ti.
remembering the instructions of the Buddhas.”
❧
AN 5.48 Alabbhanīyaṭhāna: Things That Cannot Be Had
That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …
‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, die and are reborn, they all have someone liable to old age who grows old.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so, when someone liable to old age grows old, they sorrow and pine and lament, beating their breast and falling into confusion.
‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, die and are reborn, they all have someone liable to perishing who perishes.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so, when someone liable to perishing perishes, they sorrow and pine and lament, beating their breast and falling into confusion.
‘It’s not just me who has someone liable to old age who grows old. For as long as sentient beings come and go, die and are reborn, they all have someone liable to old age who grows old.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
And so, when someone liable to old age grows old, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
‘It’s not just me who has someone liable to perishing who perishes. For as long as sentient beings come and go, die and are reborn, they all have someone liable to perishing who perishes.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
And so, when someone liable to perishing perishes, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
“Great king, there are five things that cannot be had by any ascetic or brahmin or god or Māra or Brahmā or by anyone in the world.
Katamāni pañca?
What five?
‘Jarādhammaṃ mā jīrī’ti alabbhanīyaṃ ṭhānaṃ … pe … na socanāya paridevanāya … pe … kammaṃ daḷhaṃ kinti karomi dānī”ti.
That someone liable to old age should not grow old. … Sorrowing and lamenting doesn’t do even a little bit of good … ‘The karma is strong. What can I do now?’”
“So, my good Piyaka, please place Queen Bhaddā’s corpse in an iron case filled with oil. Then close it up with another case, so that we can view Queen Bhaddā’s body even longer.”
Then King Muṇḍa mounted a fine carriage and, along with other fine carriages, set out in full royal pomp to see Venerable Nārada at the Chicken Monastery.
That someone liable to sickness should not get sick. … That someone liable to death should not die. … That someone liable to ending should not end. … That someone liable to perishing should not perish. …
‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, die and are reborn.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so, when someone liable to old age grows old, they sorrow and pine and lament, beating their breast and falling into confusion.
‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, die and are reborn.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe socati kilamati paridevati, urattāḷiṃ kandati, sammohaṃ āpajjati.
And so, when someone liable to perishing perishes, they sorrow and pine and lament, beating their breast and falling into confusion.
‘It’s not just me who has someone liable to old age who grows old. For all sentient beings have someone liable to old age who grows old, as long as sentient beings come and go, die and are reborn.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to old age grows old, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So jarādhamme jiṇṇe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
And so, when someone liable to old age grows old, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
‘It’s not just me who has someone liable to perishing who perishes. For all sentient beings have someone liable to perishing who perishes, as long as sentient beings come and go, die and are reborn.
If I were to sorrow and pine and lament, beating my breast and falling into confusion, just because someone liable to perishing perishes, I’d lose my appetite and my body would become ugly. My work wouldn’t get done, my enemies would be encouraged, and my friends would be dispirited.’
So nassanadhamme naṭṭhe na socati na kilamati na paridevati, na urattāḷiṃ kandati, na sammohaṃ āpajjati.
And so, when someone liable to perishing perishes, they don’t sorrow and pine and lament, beating their breast and falling into confusion.
(2023 SP-FLUENT translation by frankk derived from B. Sujato) AN 5.51.5 - (STED 5niv⛅) AN 5.51.6 - (under influence of 5niv, monk can’t see clearly) AN 5.51.7 - (simile of river getting split and losing power) AN 5.51.8 - (repeat: under influence of 5niv, monk can’t see clearly) AN 5.51.9 - (monk NOT under influence of 5niv can know and see) AN 5.51.10 - (simile: undispersed river is mighty) AN 5.51.11 - (repeat: monk NOT under influence of 5niv can know and see)
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the monks, “monks!”
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Venerable sir,” they replied. The Buddha said this:
“monks, there are these five obstacles and hindrances, parasites of the mind that weaken wisdom. What five? Sensual desire … Ill will … Dullness and drowsiness … Restlessness and remorse … Doubt … These are the five obstacles and hindrances, parasites of the mind that weaken wisdom.
§51.6 – (under influence of 5niv, monk can’t see clearly)
Take a monk who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.
§51.7 – (simile of river getting split and losing power)
Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni vivareyya. Evañhi so, bhikkhave, majjhe nadiyā soto vikkhitto visaṭo byādiṇṇo neva dūraṅgamo assa na sīghasoto na hārahārī.
Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would open channels on both sides, so the mid-river current would be dispersed, spread out, and separated. The river would no longer flow swiftly, going far, carrying all before it.
§51.8 – (repeat: under influence of 5niv, monk can’t see clearly)
In the same way, take a monk who has feeble and weak wisdom, not having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite impossible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.
§51.9 – (monk NOT under influence of 5niv can know and see)
Take a monk who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.
§51.10 – (simile: undispersed river is mighty)
Seyyathāpi, bhikkhave, nadī pabbateyyā dūraṅgamā sīghasotā hārahārinī. Tassā puriso ubhato naṅgalamukhāni pidaheyya. Evañhi so, bhikkhave, majjhe nadiyā soto avikkhitto avisaṭo abyādiṇṇo dūraṅgamo ceva assa sīghasoto ca hārahārī ca.
Suppose there was a mountain river that flowed swiftly, going far, carrying all before it. But then a man would close up the channels on both sides, so the mid-river current would not be dispersed, spread out, and separated. The river would keep flowing swiftly for a long way, carrying all before it.
§51.11 – (repeat: monk NOT under influence of 5niv can know and see)
In the same way, take a monk who has powerful wisdom, having given up these five obstacles and hindrances, parasites of the mind that weaken wisdom. It’s quite possible that they would know what’s for their own good, the good of another, or the good of both; or that they would realize any superhuman distinction in knowledge and vision worthy of the noble ones.”
‘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.’
They live with energy roused up for giving up unskillful Dharmas and gaining skillful Dharmas. They’re strong, staunchly vigorous, not slacking off when it comes to developing skillful Dharmas.
Furthermore, people live in harmony, appreciating each other, without quarreling, blending like milk and water, and regarding each other with kindly eyes.
Ayaṃ, bhikkhave, catuttho samayo padhānāya.
This is the fourth time that’s good for meditation.
Furthermore, the Saṅgha lives comfortably, in harmony, appreciating each other, without quarreling, with one recitation.
Saṃghe kho pana, bhikkhave, samagge na ceva aññamaññaṃ akkosā honti, na ca aññamaññaṃ paribhāsā honti, na ca aññamaññaṃ parikkhepā honti, na ca aññamaññaṃ pariccajā honti.
When the Saṅgha is in harmony, they don’t abuse, insult, block, or reject each other.
Compared to the sight of a woman, I do not see a single sight that is so arousing, desirable, intoxicating, captivating, and stupefying, and such an obstacle to reaching the supreme sanctuary.
Compared to the sound … smell … taste … touch of a woman, I do not see a single touch that is so arousing, desirable, intoxicating, captivating, and stupefying, and such an obstacle to reaching the supreme sanctuary.
When a woman stands … sits … lies down … laughs … speaks … sings … cries … is injured, she occupies a man’s mind. Even when a woman is dead, she occupies a man’s mind.
Yañhi taṃ, bhikkhave, sammā vadamāno vadeyya:
For if anyone should be rightly called ‘an all-round snare of Māra’, it’s females.
“etarahi me, bhante, madhurakajāto ceva kāyo, disā ca me na pakkhāyanti, dhammā ca maṃ nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā”ti.
“Now, sir, my body feels like it’s drugged. I’m disorientated, the Dharmas aren’t clear to me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the Dharmas.”
Then that monk took his pupil to the Buddha, bowed, sat down to one side, and said to him:
“ayaṃ, bhante, bhikkhu evamāha:
“Sir, this monk says this:
‘etarahi me, bhante, madhurakajāto ceva kāyo, disā ca maṃ na pakkhāyanti, dhammā ca me nappaṭibhanti, thinamiddhañca me cittaṃ pariyādāya tiṭṭhati, anabhirato ca brahmacariyaṃ carāmi, atthi ca me dhammesu vicikicchā’”ti.
‘Now, sir, my body feels like it’s drugged. I’m disorientated, the Dharmas aren’t clear to me, and dullness and drowsiness fill my mind. I live the spiritual life dissatisfied, and have doubts about the Dharmas.’”
“That’s how it is, monk, when your sense doors are unguarded, you eat too much, you’re not dedicated to wakefulness, you’re unable to discern skillful Dharmas, and you don’t pursue the development of the dharmas that lead to awakening in the evening and toward dawn. Your body feels like it’s drugged. You’re disorientated, the Dharmas aren’t clear to you, and dullness and drowsiness fill your mind. You live the spiritual life dissatisfied, and have doubts about the Dharmas.
‘I will guard my sense doors, eat in moderation, be dedicated to wakefulness, discern skillful Dharmas, and pursue the development of the dharmas that lead to awakening in the evening and toward dawn.’
When that monk had been given this advice by the Buddha, he got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving.
Then that monk, living alone, withdrawn, assiduous, ardent, and resolute, soon realized the supreme culmination of the spiritual path in this very life. He lived having achieved with his own insight the goal for which people from good families rightly go forth from the lay life to homelessness.
He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.”
When that monk had attained perfection, he went up to his own mentor, and said:
“etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā”ti.
“Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the Dharmas inspire me, and dullness and drowsiness don’t fill my mind. I live the spiritual life satisfied, and have no doubts about the Dharmas.”
Then that monk took his pupil to the Buddha, bowed, sat down to one side, and said to him:
“ayaṃ, bhante, bhikkhu evamāha:
“Sir, this monk says this:
‘etarahi me, bhante, na ceva madhurakajāto kāyo, disā ca me pakkhāyanti, dhammā ca maṃ paṭibhanti, thinamiddhañca me cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carāmi, natthi ca me dhammesu vicikicchā’”ti.
‘Now, sir, my body doesn’t feel like it’s drugged. I’m not disorientated, the Dharmas inspire me, and dullness and drowsiness don’t fill my mind. I live the spiritual life satisfied, and have no doubts about the Dharmas.’”
“Evañhetaṃ, bhikkhu, hoti indriyesu guttadvārassa, bhojane mattaññuno, jāgariyaṃ anuyuttassa, vipassakassa kusalānaṃ dhammānaṃ, pubbarattāpararattaṃ bodhipakkhiyānaṃ dhammānaṃ bhāvanānuyogaṃ anuyuttassa viharato, yaṃ na ceva madhurakajāto kāyo hoti, disā cassa pakkhāyanti, dhammā ca taṃ paṭibhanti, thinamiddhañcassa cittaṃ na pariyādāya tiṭṭhati, abhirato ca brahmacariyaṃ carati, na cassa hoti dhammesu vicikicchā.
“That’s how it is, monk, when your sense doors are guarded, you’re moderate in eating, you’re dedicated to wakefulness, you’re able to discern skillful Dharmas, and you pursue the development of the dharmas that lead to awakening in the evening and toward dawn. Your body doesn’t feel like it’s drugged. You’re not disorientated, the Dharmas inspire you, and dullness and drowsiness don’t fill your mind. You live the spiritual life satisfied, and have no doubts about the Dharmas.
‘We will guard our sense doors, eat in moderation, be dedicated to wakefulness, discern skillful Dharmas, and pursue the development of the dharmas that lead to awakening in the evening and toward dawn.’
Evañhi vo, bhikkhave, sikkhitabban”ti.
That’s how you should train.”
AN 5.57 Abhiṇhapaccavekkhitabbaṭhāna: Subjects for Regular Reflection
What is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am liable to grow old, I am not exempt from old age’?
This is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am liable to grow old, I am not exempt from old age’.
This is the advantage for a woman or a man, a layperson or a renunciate of often reflecting like this: ‘I am the owner of my deeds and heir to my deeds. Deeds are my womb, my relative, and my refuge.
kalyāṇaṃ vā pāpakaṃ vā—
I shall be the heir of whatever deeds I do, whether good or bad.’
‘It’s not just me who is liable to grow old, not being exempt from old age. For all sentient beings grow old according to their nature, as long as they come and go, die and are reborn.’
‘It’s not just me who is liable to get sick, not being exempt from sickness. For all sentient beings get sick according to their nature, as long as they come and go, die and are reborn.’
‘It’s not just me who is liable to die, not being exempt from death. For all sentient beings die according to their nature, as long as they come and go, die and are reborn.’
‘It’s not just me who must be parted and separated from all I hold dear and beloved. For all sentient beings must be parted and separated from all they hold dear and beloved, as long as they come and go, die and are reborn.’
Now at that time several Licchavi youths took strung bows and, escorted by a pack of hounds, were going for a walk in the Great Wood when they saw the Buddha seated at the root of a tree.
When they saw him, they put down their strung bows, tied their hounds up to one side, and went up to him. They bowed and silently paid homage to the Buddha with joined palms.
Tena kho pana samayena mahānāmo licchavi mahāvane jaṅghāvihāraṃ anucaṅkamamāno addasa te licchavikumārake tuṇhībhūte tuṇhībhūte pañjalike bhagavantaṃ payirupāsante;
Now at that time Mahānāma the Licchavi was going for a walk in the Great Wood when he saw those Licchavi youths silently paying homage to the Buddha with joined palms.
“Mahānāma, you can expect only growth, not decline, when you find five dharmas in any son of a good family—whether he’s an anointed king, an appointed or hereditary official, an army general, a village chief, a guild chief, or a ruler of his own clan.
Firstly, a son of a good family uses his legitimate wealth—earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow—to honor, respect, esteem, and venerate his mother and father.
Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate his wives and children, bondservants, workers, and staff.
Furthermore, a son of a good family uses his legitimate wealth to honor, respect, esteem, and venerate those who work the neighboring fields, and those he does business with.
It’s hard to find someone gone forth when old who is sophisticated, well-presented, and learned, who can teach Dhamma, and has memorized the texts on monastic training.
It’s hard to find someone gone forth when old who is easy to admonish, retains what they learn, and learns respectfully, who can teach the Dhamma, and has memorized the texts on monastic training.
“monks, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
“monks, these five perceptions, when developed and cultivated, are very fruitful and beneficial. They culminate in the deathless and end with the deathless.
“monks, a monk with five dharmas is fit to hold a discussion with their spiritual companions.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, sīlasampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti;
A monk is personally accomplished in ethics, and answers questions that come up when discussing accomplishment in ethics.
attanā ca samādhisampanno hoti, samādhisampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti;
They’re personally accomplished in undistractible-lucidity, and they answer questions that come up when discussing accomplishment in undistractible-lucidity.
attanā ca paññāsampanno hoti, paññāsampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti;
They’re personally accomplished in wisdom, and they answer questions that come up when discussing accomplishment in wisdom.
attanā ca vimuttisampanno hoti, vimuttisampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti;
They’re personally accomplished in freedom, and they answer questions that come up when discussing accomplishment in freedom.
attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca āgataṃ pañhaṃ byākattā hoti.
They’re personally accomplished in the knowledge and vision of freedom, and they answer questions that come up when discussing accomplishment in the knowledge and vision of freedom.
“monks, a monk with five dharmas is fit to share their life with their spiritual companions.
Katamehi pañcahi?
What five?
Idha, bhikkhave, bhikkhu attanā ca sīlasampanno hoti, sīlasampadāya kathāya ca kataṃ pañhaṃ byākattā hoti;
A monk is personally accomplished in ethics, and answers questions posed when discussing accomplishment in ethics.
attanā ca samādhisampanno hoti, samādhisampadāya kathāya ca kataṃ pañhaṃ byākattā hoti;
They’re personally accomplished in undistractible-lucidity, and they answer questions posed when discussing accomplishment in undistractible-lucidity.
attanā ca paññāsampanno hoti, paññāsampadāya kathāya ca kataṃ pañhaṃ byākattā hoti;
They’re personally accomplished in wisdom, and they answer questions posed when discussing accomplishment in wisdom.
attanā ca vimuttisampanno hoti, vimuttisampadāya kathāya ca kataṃ pañhaṃ byākattā hoti;
They’re personally accomplished in freedom, and they answer questions posed when discussing accomplishment in freedom.
attanā ca vimuttiñāṇadassanasampanno hoti, vimuttiñāṇadassanasampadāya kathāya ca kataṃ pañhaṃ byākattā hoti.
They’re personally accomplished in the knowledge and vision of freedom, and they answer questions posed when discussing accomplishment in the knowledge and vision of freedom.
The basis of psychic power that has undistractible-lucidity due to enthusiasm, and active effort … the basis of psychic power that has undistractible-lucidity due to energy, and active effort … the basis of psychic power that has undistractible-lucidity due to mental development, and active effort … the basis of psychic power that has undistractible-lucidity due to inquiry, and active effort. And the fifth is sheer vigor.
When I had developed and cultivated these five things, with vigor as fifth,
tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane.
I became capable of realizing anything that can be realized by insight to which I extended the mind, in each and every case.
So sace ākaṅkhiṃ: ‘anekavihitaṃ iddhividhaṃ paccanubhaveyyaṃ … pe … yāva brahmalokāpi kāyena vasaṃ vatteyyan’ti,
If I wished: ‘May I multiply myself and become one again … controlling the body as far as the Brahmā realm.’
tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane.
I was capable of realizing it, in each and every case.
So sace ākaṅkhiṃ … pe … ‘āsavānaṃ khayā anāsavaṃ cetovimuttiṃ paññāvimuttiṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihareyyan’ti,
If I wished: … ‘May I realize the undefiled freedom of heart and freedom by wisdom in this very life, and live having realized it with my own insight due to the ending of asinine-inclinations.’
tatra tatreva sakkhibhabbataṃ pāpuṇiṃ sati sati āyatane”ti.
I was capable of realizing it, in each and every case.”
“monks, these five things, when developed and cultivated, lead solely to disenchantment, dispassion, cessation, peace, insight, awakening, and nirvana.
