AN 4.1 - AN 4.1 Anubuddha: Understood AN 4.2 - AN 4.2 Papatita: Fallen AN 4.3 - AN 4.3 Paṭhamakhata: Broken (1st) AN 4.4 - AN 4.4 Dutiyakhata: Broken (2nd) AN 4.5 - AN 4.5 Anusota: With the Stream AN 4.6 - AN 4.6 Appassuta: A Little Learning AN 4.7 - AN 4.7 Sobhana: Beautification AN 4.8 - AN 4.8 Vesārajja: Self-assured AN 4.9 - AN 4.9 Taṇhuppāda: The Arising of Craving AN 4.10 - AN 4.10 Yoga: Attachments
AN 4.1 Anubuddha: Understood
1. Anubuddhasutta
1. Understood
Evaṃ me sutaṃ—
So I have heard.
ekaṃ samayaṃ bhagavā vajjīsu viharati bhaṇḍagāme.
At one time the Buddha was staying in the land of the Vajjis at the village of Bhaṇḍa.
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.
(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.
AN 4.6.1 - (learned little and not got the point) AN 4.6.2 - (learned little but has got the point) AN 4.6.3 - (learned much but hasn't got the point ) AN 4.6.4 - (learned much and has got the point )
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.
AN 4.8.1 - (claim to be fully awakened ) AN 4.8.2 - (claim to have ended all defilements ) AN 4.8.3 - (obstructions are not ) AN 4.8.4 - (Dharma leads to the goal of the complete ending of suffering )
“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,
AN 4.10.1 - (attachment to sensual pleasures? ) AN 4.10.2 - (attachment to future lives? ) AN 4.10.3 - (attachment to views?) AN 4.10.4 - (attachment to ignorance?) AN 4.10.5 - (four opposites)
“Cattārome, bhikkhave, yogā.
“monks, there are these four attachments.
Katame cattāro?
Which four?
Kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.
The attachment to sensual pleasures, future lives, views, and ignorance.
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 sutta⏹️)
end of section [4..1.. - AN 4 vagga 1 Bhaṇḍagāma: At Bhaṇḍa Village]❧
AN 4.11 - AN 4.11 Cara: Walking AN 4.12 - AN 4.12 Sīla: Ethics AN 4.13 - AN 4.13 Padhāna: Effort AN 4.14 - AN 4.14 Saṃvara: Restraint AN 4.15 - AN 4.15 Paññatti: Regarded as Foremost AN 4.16 - AN 4.16 Sokhumma: Subtlety AN 4.17 - AN 4.17 Paṭhamaagati: Prejudice (1st) AN 4.18 - AN 4.18 Dutiyaagati: Prejudice (2nd) AN 4.19 - AN 4.19 Tatiyaagati: Prejudice (3rd) AN 4.20 - AN 4.20 Bhattuddesaka: A Meal-allocator
(2025 SP-FLUENT translation by frankk) AN 4.11.1 - (walking with three wrong thoughts) AN 4.11.2 - (standing with three wrong thoughts) AN 4.11.3 - (sitting with three wrong thoughts) AN 4.11.4 - (lying down with three wrong thoughts) AN 4.11.5 – (1. walk with right effort) AN 4.11.6 – (2. stand with right effort) AN 4.11.7 – (3. sit with right effort) AN 4.11.8 – (4. lie down with right effort)
“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.
AN 4.12.1 - (walking with 4j🌕 jhānas quality of samādhi) AN 4.12.2 - (standing with 4j🌕 jhānas quality of samādhi) AN 4.12.3 - (sitting with 4j🌕 jhānas quality of samādhi) AN 4.12.4 - (lying down with 4j🌕 jhānas quality of samādhi)
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.
AN 4.21 - AN 4.21 Paṭhamauruvela: At Uruvelā (1st) AN 4.22 - AN 4.22 Dutiyauruvela: At Uruvelā (2nd) AN 4.23 - AN 4.23 Loka: The World AN 4.24 - AN 4.24 Kāḷakārāma: At Kāḷaka’s Monastery AN 4.25 - AN 4.25 Brahmacariya: The Spiritual Life AN 4.26 - AN 4.26 Kuha: Deceivers AN 4.27 - AN 4.27 Santuṭṭhi: Contentment AN 4.28 - AN 4.28 Ariyavaṃsa: The Noble Traditions AN 4.29 - AN 4.29 Dhammapada: Basic Dharmas AN 4.30 - AN 4.30 Paribbājaka: Wanderers
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.
Then you’ll be considered an ‘astute senior’.
Cattārome, bhikkhave, therakaraṇā dhammā.
There are these four dharma-[qualities] that make a senior.
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.
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.
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.
In this world—with its gods, Māras and Brahmās, this generation with its ascetics and brahmins, gods and humans—the Realized One is the undefeated, the champion, the universal seer, the wielder of power.
Tasmā ‘tathāgato’ti vuccati.
That’s why he’s called the ‘Realized One’.
(verse)
Sabbaṃ lokaṃ abhiññāya,
Directly knowing the whole world as it is,
sabbaṃ loke yathātathaṃ;
and everything in it,
Sabbaṃ lokaṃ visaṃyutto,
he is detached from the whole world,
sabbaloke anūpayo.
disengaged from the whole world.
Sa ve sabbābhibhū dhīro,
That wise one is the champion
sabbaganthappamocano;
who has escaped all ties.
Phuṭṭha’ssa paramā santi,
He has reached ultimate peace:
nibbānaṃ akutobhayaṃ.
nirvana, fearing nothing from any quarter.
Esa khīṇāsavo buddho,
He is the Buddha, with defilements ended,
anīgho chinnasaṃsayo;
untroubled, with doubts cut off.
Sabbakammakkhayaṃ patto,
He has attained the end of all karma,
vimutto upadhisaṅkhaye.
freed with the end of attachments.
Esa so bhagavā buddho,
That Blessed One is the Buddha,
esa sīho anuttaro;
he is the supreme lion,
Sadevakassa lokassa,
in all the world with its gods,
brahmacakkaṃ pavattayī.
he turns the holy wheel.
Iti devā manussā ca,
And so those gods and humans,
ye buddhaṃ saraṇaṃ gatā;
who have gone to the Buddha for refuge,
Saṅgamma taṃ namassanti,
come together and revere him,
mahantaṃ vītasāradaṃ.
the great one, rid of naivety:
Danto damayataṃ seṭṭho,
‘Tamed, he is the best of tamers,
santo samayataṃ isi;
peaceful, he is the hermit among the peaceful,
Mutto mocayataṃ aggo,
liberated, he is the foremost of liberators,
tiṇṇo tārayataṃ varo.
crossed over, he is the most excellent of guides across.’
Iti hetaṃ namassanti,
And so they revere him,
mahantaṃ vītasāradaṃ;
the great one, rid of naivety.
Sadevakasmiṃ lokasmiṃ,
In the world with its gods,
natthi me paṭipuggalo”ti.
he has no counterpart.”
(end of sutta⏹️)
❧
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.”
(end of sutta⏹️)
❧
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.”
(end of sutta⏹️)
❧
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 sutta⏹️)
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.”
(end of sutta⏹️)
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 sutta⏹️)
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.
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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.
