---
title: "Numbered Discourses: The Fours · Aṅguttara Nikāya · Catukkanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
url: https://scriptura.si/works/pali-anguttara-nikaya-4/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Fours · Aṅguttara Nikāya · Catukkanipāta. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-4/"
---

# Numbered Discourses: The Fours · Aṅguttara Nikāya · Catukkanipāta

*The Buddha, tr. Bhikkhu Sujato*

Teachings grouped in fours: four kinds of persons, four right efforts, four ways of practice.

> Pali: the Mahāsaṅgīti Tipiṭaka (Buddha Jayanti edition, 2500), from SuttaCentral’s bilara-data, dedicated to the public domain (CC0).

> English: Bhikkhu Sujato, from SuttaCentral’s bilara-data, dedicated to the public domain (CC0). Notes are not included.

> Rows follow the segment numbers the two texts share, gathered into paragraphs; verse keeps its lines.

## Contents

1. [At Wares Village · AN 4.1–4.10](https://scriptura.si/works/pali-anguttara-nikaya-4/1.md)
2. [Walking · AN 4.11–4.20](https://scriptura.si/works/pali-anguttara-nikaya-4/2.md)
3. [At Uruvelā · AN 4.21–4.30](https://scriptura.si/works/pali-anguttara-nikaya-4/3.md)
4. [Situations · AN 4.31–4.40](https://scriptura.si/works/pali-anguttara-nikaya-4/4.md)
5. [With Rohitassa · AN 4.41–4.50](https://scriptura.si/works/pali-anguttara-nikaya-4/5.md)
6. [Overflowing Merit · AN 4.51–4.60](https://scriptura.si/works/pali-anguttara-nikaya-4/6.md)
7. [Fitting Deeds · AN 4.61–4.70](https://scriptura.si/works/pali-anguttara-nikaya-4/7.md)
8. [Sure Bet · AN 4.71–4.80](https://scriptura.si/works/pali-anguttara-nikaya-4/8.md)
9. [Confirmed · AN 4.81–4.90](https://scriptura.si/works/pali-anguttara-nikaya-4/9.md)
10. [Titans · AN 4.91–4.100](https://scriptura.si/works/pali-anguttara-nikaya-4/10.md)
11. [Clouds · AN 4.101–4.110](https://scriptura.si/works/pali-anguttara-nikaya-4/11.md)
12. [With Kesi · AN 4.111–4.119](https://scriptura.si/works/pali-anguttara-nikaya-4/12.md)
13. [Fears · AN 4.121–4.129](https://scriptura.si/works/pali-anguttara-nikaya-4/13.md)
14. [Fears · AN 4.130](https://scriptura.si/works/pali-anguttara-nikaya-4/14.md)
15. [Individuals · AN 4.131–4.140](https://scriptura.si/works/pali-anguttara-nikaya-4/15.md)
16. [Brightness · AN 4.141–4.149](https://scriptura.si/works/pali-anguttara-nikaya-4/16.md)
17. [Faculties · AN 4.151–4.160](https://scriptura.si/works/pali-anguttara-nikaya-4/17.md)
18. [Practice · AN 4.161–4.170](https://scriptura.si/works/pali-anguttara-nikaya-4/18.md)
19. [Intention · AN 4.171–4.180](https://scriptura.si/works/pali-anguttara-nikaya-4/19.md)
20. [Brahmins · AN 4.181–4.189](https://scriptura.si/works/pali-anguttara-nikaya-4/20.md)
21. [Brahmins · AN 4.190](https://scriptura.si/works/pali-anguttara-nikaya-4/21.md)
22. [The Great Chapter · AN 4.191–4.194](https://scriptura.si/works/pali-anguttara-nikaya-4/22.md)
23. [The Great Chapter · AN 4.195–4.197](https://scriptura.si/works/pali-anguttara-nikaya-4/23.md)
24. [The Great Chapter · AN 4.198–4.200](https://scriptura.si/works/pali-anguttara-nikaya-4/24.md)
25. [A True Person · AN 4.201–4.210](https://scriptura.si/works/pali-anguttara-nikaya-4/25.md)
26. [Assembly · AN 4.211–4.220](https://scriptura.si/works/pali-anguttara-nikaya-4/26.md)
27. [Bad Conduct · AN 4.221–4.230](https://scriptura.si/works/pali-anguttara-nikaya-4/27.md)
28. [Deeds · AN 4.232–4.241](https://scriptura.si/works/pali-anguttara-nikaya-4/28.md)
29. [Perils of Offenses · AN 4.243–4.252](https://scriptura.si/works/pali-anguttara-nikaya-4/29.md)
30. [Insight · AN 4.254–4.263](https://scriptura.si/works/pali-anguttara-nikaya-4/30.md)
31. [Ways of Performing Deeds · AN 4.264–4.273](https://scriptura.si/works/pali-anguttara-nikaya-4/31.md)
32. [Abbreviated Texts Beginning with Greed · AN 4.274–4.304–783](https://scriptura.si/works/pali-anguttara-nikaya-4/32.md)

## 1. At Wares Village · AN 4.1–4.10

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/1/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/1/#p-N

[¶0] AN 4.1 · Understood

> Pali: AN 4.1 · Anubuddhasutta

[¶1] So I have heard. At one time the Buddha was staying in the land of the Vajjis at Wares Village. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vajjīsu viharati bhaṇḍagāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Mendicants, due to not understanding and not penetrating four things, both you and I have wandered and transmigrated for such a very long time. What four? Noble ethics, immersion, wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been understood and comprehended. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”

> Pali: “Catunnaṁ, bhikkhave, dhammānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Katamesaṁ catunnaṁ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Ariyassa, bhikkhave, samādhissa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Ariyāya, bhikkhave, paññāya ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Ariyāya, bhikkhave, vimuttiyā ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubuddho paṭividdho, ariyā paññā anubuddhā paṭividdhā, ariyā vimutti anubuddhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.

[¶4] That is what the Buddha said. Then the Holy One, the Teacher, went on to say:

> Pali: Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:

[¶5] “Ethics, immersion, and wisdom,
and the supreme freedom:
these things have been understood
by Gotama the renowned.

> Pali: “Sīlaṁ samādhi paññā ca,
vimutti ca anuttarā;
Anubuddhā ime dhammā,
gotamena yasassinā.

[¶6] And so the Buddha, having insight,
explained this teaching to the mendicants.
The teacher made an end of suffering,
seeing clearly, he is fully quenched.”

> Pali: Iti buddho abhiññāya,
dhammamakkhāsi bhikkhunaṁ;
Dukkhassantakaro satthā,
cakkhumā parinibbuto”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] AN 4.2 · Fallen

> Pali: AN 4.2 · Papatitasutta

[¶9] “Someone without four things is said to have ‘fallen from this teaching and training’. What four? Noble ethics, immersion, wisdom, and freedom. Someone without these four things is said to have ‘fallen from this teaching and training’.

> Pali: “Catūhi, bhikkhave, dhammehi asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Katamehi catūhi? Ariyena, bhikkhave, sīlena asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Ariyena, bhikkhave, samādhinā asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Ariyāya, bhikkhave, paññāya asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Ariyāya, bhikkhave, vimuttiyā asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati. Imehi kho, bhikkhave, catūhi dhammehi asamannāgato ‘imasmā dhammavinayā papatito’ti vuccati.

[¶10] Someone with four things is said to be ‘secure in this teaching and training’. What four? Noble ethics, immersion, wisdom, and freedom. Someone with these four things is said to be ‘secure in this teaching and training’.

> Pali: Catūhi, bhikkhave, dhammehi samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Katamehi catūhi? Ariyena, bhikkhave, sīlena samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Ariyena, bhikkhave, samādhinā samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Ariyāya, bhikkhave, paññāya samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Ariyāya, bhikkhave, vimuttiyā samannāgato ‘imasmā dhammavinayā apapatito’ti vuccati. Imehi kho, bhikkhave, catūhi dhammehi samannāgato ‘imasmā dhammavinayā apapatito’ti vuccatīti.

[¶11] They fall, collapsed and fallen;
greedy, they return.
The work is done, the joyful is enjoyed,
happiness is found through happiness.”

> Pali: Cutā patanti patitā,
giddhā ca punarāgatā;
Kataṁ kiccaṁ rataṁ rammaṁ,
sukhenānvāgataṁ sukhan”ti.

[¶12] > Pali: Dutiyaṁ.

[¶13] AN 4.3 · Broken (1st)

> Pali: AN 4.3 · Paṭhamakhatasutta

[¶14] “When a foolish, incompetent untrue person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What four? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. When a foolish, incompetent untrue person has these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Katamehi catūhi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṁ upadaṁseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṁ upadaṁseti— imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.

[¶15] When an astute, competent true person has four qualities they keep themselves intact and unscathed. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What four? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. When an astute, competent true person has these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.

> Pali: Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. Katamehi catūhi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṁ upadaṁseti, anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṁ upadaṁseti— imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatīti.

[¶16] When you praise someone worthy of criticism,
or criticize someone worthy of praise,
you choose a losing hand with your own mouth:
you’ll never find happiness that way.

> Pali: Yo nindiyaṁ pasaṁsati,
Taṁ vā nindati yo pasaṁsiyo;
Vicināti mukhena so kaliṁ,
Kalinā tena sukhaṁ na vindati.

[¶17] A losing hand at dice is a trivial thing,
if all you lose is your money
and all you own, even yourself.
What’s a really terrible hand
is to hate the holy ones.

> Pali: Appamatto ayaṁ kali,
Yo akkhesu dhanaparājayo;
Sabbassāpi sahāpi attanā,
Ayameva mahantataro kali;
Yo sugatesu manaṁ padosaye.

[¶18] For a hundred thousand times a hundred million,
times five hundred and thirty-six times <j>a thousand times ten million years
a slanderer of noble ones goes to hell,
having aimed bad words and thoughts at them.”

> Pali: Sataṁ sahassānaṁ nirabbudānaṁ,
Chattiṁsatī pañca ca abbudāni;
Yamariyagarahī nirayaṁ upeti,
Vācaṁ manañca paṇidhāya pāpakan”ti.

[¶19] > Pali: Tatiyaṁ.

[¶20] AN 4.4 · Broken (2nd)

> Pali: AN 4.4 · Dutiyakhatasutta

[¶21] “When a foolish, incompetent untrue person acts wrongly toward four people they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What four? Mother … father … a Realized One … and a disciple of a Realized One. When a foolish, incompetent untrue 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 brim with much wickedness.

> Pali: “Catūsu, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Katamesu catūsu? Mātari, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Pitari, bhikkhave, micchā paṭipajjamāno …pe… tathāgate, bhikkhave, micchā paṭipajjamāno …pe… tathāgatasāvake, bhikkhave, micchā paṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati. Imesu kho, bhikkhave, catūsu micchā paṭipajjamāno bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo ca viññūnaṁ, bahuñca apuññaṁ pasavati.

[¶22] When an astute, competent true person acts rightly toward four individuals they keep themselves intact and unscathed. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What four? Mother … father … a Realized One … and a disciple of a Realized One. When an astute, competent true 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 brim with much merit.

> Pali: Catūsu, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. Katamesu catūsu? Mātari, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. Pitari, bhikkhave, sammā paṭipajjamāno …pe… tathāgate, bhikkhave, sammā paṭipajjamāno …pe… tathāgatasāvake, bhikkhave, sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavati. Imesu kho, bhikkhave, catūsu sammā paṭipajjamāno paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo ca viññūnaṁ, bahuñca puññaṁ pasavatīti.

[¶23] A person who does wrong
by their mother or father,
or a Realized One, a Buddha,
or one of their disciples,
brims with much wickedness.

> Pali: Mātari pitari cāpi,
yo micchā paṭipajjati;
Tathāgate vā sambuddhe,
atha vā tassa sāvake;
Bahuñca so pasavati,
apuññaṁ tādiso naro.

[¶24] Because of their unprincipled conduct
toward their parents,
they’re criticized in this life by the astute,
and they depart to be reborn in a place of loss.

> Pali: Tāya naṁ adhammacariyāya,
Mātāpitūsu paṇḍitā;
Idheva naṁ garahanti,
Peccāpāyañca gacchati.

[¶25] A person who does right
by their mother and father,
or a Realized One, a Buddha,
or one of their disciples,
brims with much merit.

> Pali: Mātari pitari cāpi,
yo sammā paṭipajjati;
Tathāgate vā sambuddhe,
atha vā tassa sāvake;
Bahuñca so pasavati,
puññaṁ etādiso naro.

[¶26] Because of their principled conduct
toward their parents,
they’re praised in this life by the astute,
and they depart to rejoice in heaven.”

> Pali: Tāya naṁ dhammacariyāya,
mātāpitūsu paṇḍitā;
Idheva naṁ pasaṁsanti,
pecca sagge pamodatī”ti.

[¶27] > Pali: Catutthaṁ.

[¶28] AN 4.5 · With the Stream

> Pali: AN 4.5 · Anusotasutta

[¶29] “These four individuals are found in the world. What four? An individual who goes with the stream; an individual who goes against the stream; a steadfast individual; and a brahmin who has crossed over, gone to the far shore, and stands on solid ground.

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Anusotagāmī puggalo, paṭisotagāmī puggalo, ṭhitatto puggalo, tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.

[¶30] And who is the individual who goes with the stream? It’s an individual who indulges in sensual pleasures and does bad deeds. This is called an individual who goes with the stream.

> Pali: Katamo ca, bhikkhave, anusotagāmī puggalo? Idha, bhikkhave, ekacco puggalo kāme ca paṭisevati, pāpañca kammaṁ karoti. Ayaṁ vuccati, bhikkhave, anusotagāmī puggalo.

[¶31] And who is the individual who goes against the stream? It’s an individual who doesn’t indulge in sensual pleasures or do bad deeds. They live the full and pure spiritual life in pain and sadness, weeping, with tearful faces. This is called an individual who goes against the stream.

> Pali: Katamo ca, bhikkhave, paṭisotagāmī puggalo? Idha, bhikkhave, ekacco puggalo kāme ca nappaṭisevati, pāpañca kammaṁ na karoti, sahāpi dukkhena sahāpi domanassena assumukhopi rudamāno paripuṇṇaṁ parisuddhaṁ brahmacariyaṁ carati. Ayaṁ vuccati, bhikkhave, paṭisotagāmī puggalo.

[¶32] And who is the steadfast individual? It’s an individual who, with the ending of the five lower fetters, is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is called a steadfast individual.

> Pali: Katamo ca, bhikkhave, ṭhitatto puggalo? Idha, bhikkhave, ekacco puggalo pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti, tattha parinibbāyī, anāvattidhammo tasmā lokā. Ayaṁ vuccati, bhikkhave, ṭhitatto puggalo.

[¶33] And who is a brahmin who has crossed over, gone to the far shore, and stands on solid ground? It’s an individual who realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This is called a brahmin who has crossed over, gone to the far shore, and stands on solid ground.

> Pali: Katamo ca, bhikkhave, puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo? Idha, bhikkhave, ekacco puggalo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ vuccati, bhikkhave, puggalo tiṇṇo pāraṅgato thale tiṭṭhati brāhmaṇo.

[¶34] These are the four individuals found in the world.

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasminti.

[¶35] All those people with unbridled sensuality,
not free of lust, enjoying sensual pleasures in this life:
again and again, they return to birth and old age;
those who go with the stream are sunk in craving.

> Pali: Ye keci kāmesu asaññatā janā,
Avītarāgā idha kāmabhogino;
Punappunaṁ jātijarūpagāmi te,
Taṇhādhipannā anusotagāmino.

[¶36] So the attentive in this life, <j>with mindfulness established,
don’t take part in sensual pleasures and bad deeds.
In pain they’d give up sensual pleasures:
they call that individual <j>‘one who goes against the stream’.

> Pali: Tasmā hi dhīro idhupaṭṭhitassatī,
Kāme ca pāpe ca asevamāno;
Sahāpi dukkhena jaheyya kāme,
Paṭisotagāmīti tamāhu puggalaṁ.

[¶37] Someone who’s given up five corruptions,
a perfect trainee, not liable to decline,
who’s mastered their mind, <j>with faculties immersed in samādhi,
that man is called ‘steadfast’.

> Pali: Yo ve kilesāni pahāya pañca,
Paripuṇṇasekho aparihānadhammo;
Cetovasippatto samāhitindriyo,
Sa ve ṭhitattoti naro pavuccati.

[¶38] The sage who has comprehended all things, <j>high and low,
cleared them and ended them, so they are no more;
they’ve completed the spiritual journey <j>and gone to the end of the world,
they’re called ‘one who has gone beyond’.”

> Pali: Paroparā yassa samecca dhammā,
Vidhūpitā atthagatā na santi;
Sa ve muni vusitabrahmacariyo,
Lokantagū pāragatoti vuccatī”ti.

[¶39] > Pali: Pañcamaṁ.

[¶40] AN 4.6 · A Little Learning

> Pali: AN 4.6 · Appassutasutta

[¶41] “Mendicants, these four individuals are found in the world. What four? They may have:

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶42] Little learning and not get the point of learning.

> Pali: Appassuto sutena anupapanno,

[¶43] Little learning but get the point of learning.

> Pali: appassuto sutena upapanno,

[¶44] Much learning but not get the point of learning.

> Pali: bahussuto sutena anupapanno,

[¶45] Much learning and get the point of learning.

> Pali: bahussuto sutena upapanno.

[¶46] And how has an individual learned little and not got the point of learning? It’s when an individual has learned little of the statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. And with the little they’ve learned, they understand neither the meaning nor the teaching, nor do they practice in line with the teaching. That’s how an individual has learned little and not got the point of learning.

> Pali: Kathañca, bhikkhave, puggalo appassuto hoti sutena anupapanno? Idha, bhikkhave, ekaccassa puggalassa appakaṁ sutaṁ hoti— suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa appakassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṁ kho, bhikkhave, puggalo appassuto hoti sutena anupapanno.

[¶47] And how has an individual learned little but has got the point of learning? It’s when an individual has learned little of the statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. But with the little they’ve learned, they understand the meaning and the teaching, and they practice in line with the teaching. That’s how an individual has learned little but has got the point of learning.

> Pali: Kathañca, bhikkhave, puggalo appassuto hoti sutena upapanno? Idha, bhikkhave, ekaccassa puggalassa appakaṁ sutaṁ hoti— suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa appakassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṁ kho, bhikkhave, puggalo appassuto hoti sutena upapanno.

[¶48] And how has an individual learned much but hasn’t got the point of learning? It’s when an individual has learned much of the statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. But even though they’ve learned much, they understand neither the meaning nor the teaching, nor do they practice in line with the teaching. That’s how an individual has learned much but hasn’t got the point of learning.

> Pali: Kathañca, bhikkhave, puggalo bahussuto hoti sutena anupapanno? Idha, bhikkhave, ekaccassa puggalassa bahukaṁ sutaṁ hoti— suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa bahukassa sutassa na atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṁ kho, bhikkhave, puggalo bahussuto hoti sutena anupapanno.

[¶49] And how has an individual learned much and has got the point of learning? It’s when an individual has learned much of the statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. And with the large amount they’ve learned, they understand the meaning and the teaching, and they practice in line with the teaching. That’s how an individual has learned much and has got the point of learning.

> Pali: Kathañca, bhikkhave, puggalo bahussuto hoti sutena upapanno? Idha, bhikkhave, ekaccassa puggalassa bahukaṁ sutaṁ hoti— suttaṁ geyyaṁ veyyākaraṇaṁ gāthā udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. So tassa bahukassa sutassa atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti. Evaṁ kho, bhikkhave, puggalo bahussuto hoti sutena upapanno.

[¶50] These are the four individuals found in the world.

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasminti.

[¶51] If you don’t learn much,
and aren’t steady in ethics,
they’ll criticize you on both counts,
for your ethics and your learning.

> Pali: Appassutopi ce hoti,
sīlesu asamāhito;
Ubhayena naṁ garahanti,
sīlato ca sutena ca.

[¶52] If you don’t learn much,
and you are steady in ethics,
they’ll praise your ethical conduct,
since your learning has succeeded.

> Pali: Appassutopi ce hoti,
sīlesu susamāhito;
Sīlato naṁ pasaṁsanti,
tassa sampajjate sutaṁ.

[¶53] If you learn much,
but aren’t steady in ethics,
they’ll criticize your ethical conduct,
for your learning hasn’t succeeded.

> Pali: Bahussutopi ce hoti,
sīlesu asamāhito;
Sīlato naṁ garahanti,
nāssa sampajjate sutaṁ.

[¶54] If you learn much,
and you are steady in ethics,
they’ll praise you on both counts,
for your ethics and your learning.

> Pali: Bahussutopi ce hoti,
sīlesu susamāhito;
Ubhayena naṁ pasaṁsanti,
sīlato ca sutena ca.

[¶55] A wise disciple of the Buddha
who is learned and has memorized the teachings;
like a pendant of Black Plum River gold,
who is worthy to criticize them?
Even the gods praise them,
and by the Divinity, too, they’re praised.”

> Pali: Bahussutaṁ dhammadharaṁ,
sappaññaṁ buddhasāvakaṁ;
Nekkhaṁ jambonadasseva,
ko taṁ ninditumarahati;
Devāpi naṁ pasaṁsanti,
brahmunāpi pasaṁsito”ti.

[¶56] > Pali: Chaṭṭhaṁ.

[¶57] AN 4.7 · Grace

> Pali: AN 4.7 · Sobhanasutta

[¶58] “Mendicants, these four who are competent, educated, self-assured, and learned, who have memorized the teachings and practice in line with the teaching, grace the Saṅgha. What four? A monk, a nun, a layman, and a laywoman.

> Pali: “Cattārome, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṁ sobhenti. Katame cattāro? Bhikkhu, bhikkhave, viyatto vinīto visārado bahussuto dhammadharo dhammānudhammappaṭipanno saṅghaṁ sobheti. Bhikkhunī, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṁ sobheti. Upāsako, bhikkhave, viyatto vinīto visārado bahussuto dhammadharo dhammānudhammappaṭipanno saṅghaṁ sobheti. Upāsikā, bhikkhave, viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṁ sobheti.

[¶59] These four who are competent, educated, self-assured, and learned, who have memorized the teachings and practice in line with the teaching, grace the Saṅgha.

> Pali: Ime kho, bhikkhave, cattāro viyattā vinītā visāradā bahussutā dhammadharā dhammānudhammappaṭipannā saṅghaṁ sobhentīti.

[¶60] Whoever is competent and self-assured,
learned, a memorizer of the teachings,
who lives in line with the teaching—
such a one is said to grace the Saṅgha.

> Pali: Yo hoti viyatto ca visārado ca,
Bahussuto dhammadharo ca hoti;
Dhammassa hoti anudhammacārī,
Sa tādiso vuccati saṅghasobhano.

[¶61] A monk accomplished in ethics,
and a learned nun,
a faithful layman,
and a faithful laywoman, too:
these grace the Saṅgha,
they are the graces of the Saṅgha.”

> Pali: Bhikkhu ca sīlasampanno,
bhikkhunī ca bahussutā;
Upāsako ca yo saddho,
yā ca saddhā upāsikā;
Ete kho saṅghaṁ sobhenti,
ete hi saṅghasobhanā”ti.

[¶62] > Pali: Sattamaṁ.

[¶63] AN 4.8 · Self-assured

> Pali: AN 4.8 · Vesārajjasutta

[¶64] “Mendicants, a Realized One possesses four kinds of self-assurance. With these he claims the bull’s place, roars his lion’s roar in the assemblies, and turns the divine wheel. What four?

> Pali: “Cattārimāni, bhikkhave, tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavatteti. Katamāni cattāri?

[¶65] I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to be a fully awakened Buddha, but you don’t understand these things.’ Since I see no such reason, I live secure, fearless, and self-assured.

> Pali: ‘“Sammāsambuddhassa te paṭijānato ime dhammā anabhisambuddhā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

[¶66] I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘You claim to have ended all defilements, but you still have these defilements.’ Since I see no such reason, I live secure, fearless, and self-assured.

> Pali: ‘“Khīṇāsavassa te paṭijānato ime āsavā aparikkhīṇā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

[¶67] I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, 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 self-assured.

> Pali: ‘“Ye kho pana te antarāyikā dhammā vuttā te paṭisevato nālaṁ antarāyāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

[¶68] I see no reason for anyone—whether ascetic, brahmin, god, Māra, or the Divinity, or anyone else in the world—to legitimately scold me, saying: ‘Regardless of your goal in teaching the Dhamma, it does not deliver one who applies it to the complete ending of suffering.’ Since I see no such reason, I live secure, fearless, and self-assured.

> Pali: ‘“Yassa kho pana te atthāya dhammo desito so na niyyāti takkarassa sammā dukkhakkhayāyā”ti tatra vata maṁ samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ sahadhammena paṭicodessatī’ti nimittametaṁ, bhikkhave, na samanupassāmi. Etamahaṁ, bhikkhave, nimittaṁ asamanupassanto khemappatto abhayappatto vesārajjappatto viharāmi.

[¶69] A Realized One possesses 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 divine wheel.

> Pali: Imāni kho, bhikkhave, cattāri tathāgatassa vesārajjāni, yehi vesārajjehi samannāgato tathāgato āsabhaṁ ṭhānaṁ paṭijānāti, parisāsu sīhanādaṁ nadati, brahmacakkaṁ pavattetīti.

[¶70] The various grounds for criticism
that ascetics and brahmins rely on
vanish on reaching a Realized One,
self-assured, gone beyond grounds for criticism.

> Pali: Ye kecime vādapathā puthussitā,
Yaṁnissitā samaṇabrāhmaṇā ca;
Tathāgataṁ patvā na te bhavanti,
Visāradaṁ vādapathātivattaṁ.

[¶71] He rolls forth the Wheel of Dhamma <j>as a consummate one,
complete, sympathetic for all living creatures.
Sentient beings revere him, <j>first among gods and humans,
who has gone beyond rebirth.”

> Pali: Yo dhammacakkaṁ abhibhuyya kevalī,
Pavattayī sabbabhūtānukampī;
Taṁ tādisaṁ devamanussaseṭṭhaṁ,
Sattā namassanti bhavassa pāragun”ti.

[¶72] > Pali: Aṭṭhamaṁ.

[¶73] AN 4.9 · The Arising of Craving

> Pali: AN 4.9 · Taṇhuppādasutta

[¶74] “Mendicants, there are four things that give rise to craving in a mendicant. What four? For the sake of robes, almsfood, lodgings, or rebirth in this or that state.

> Pali: “Cattārome, bhikkhave, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; piṇḍapātahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; senāsanahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati; itibhavābhavahetu vā, bhikkhave, bhikkhuno taṇhā uppajjamānā uppajjati.

[¶75] These are the four things that give rise to craving in a mendicant.

> Pali: Ime kho, bhikkhave, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjatīti.

[¶76] Craving is a person’s partner
as they transmigrate on this long journey.
They go from this state to another,
but don’t escape transmigration.

> Pali: Taṇhā dutiyo puriso,
dīghamaddhāna saṁsaraṁ;
Itthabhāvaññathābhāvaṁ,
saṁsāraṁ nātivattati.

[¶77] Knowing this drawback—
that craving is the cause of suffering—
rid of craving, free of grasping,
a mendicant would wander mindful.”

> Pali: Evamādīnavaṁ ñatvā,
Taṇhaṁ dukkhassa sambhavaṁ;
Vītataṇho anādāno,
Sato bhikkhu paribbaje”ti.

[¶78] > Pali: Navamaṁ.

[¶79] AN 4.10 · Yokes

> Pali: AN 4.10 · Yogasutta

[¶80] “Mendicants, there are these four yokes. What four? The yokes of sensual pleasures, future lives, views, and ignorance.

> Pali: “Cattārome, bhikkhave, yogā. Katame cattāro? Kāmayogo, bhavayogo, diṭṭhiyogo, avijjāyogo.

[¶81] And what is the yoke of sensual pleasures? It’s when you don’t truly understand sensual pleasures’ origin, disappearance, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures linger on inside. This is called the yoke of sensual pleasures. Such is the yoke of sensual pleasures.

> Pali: Katamo ca, bhikkhave, kāmayogo? Idha, bhikkhave, ekacco kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sānuseti. Ayaṁ vuccati, bhikkhave, kāmayogo. Iti kāmayogo.

[¶82] And what is the yoke of future lives? It’s when you don’t truly understand future lives’ origin, disappearance, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence linger on inside. This is called the yoke of future lives. Such are the yokes of sensual pleasures and future lives.

> Pali: Bhavayogo ca kathaṁ hoti? Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sānuseti. Ayaṁ vuccati, bhikkhave, bhavayogo. Iti kāmayogo bhavayogo.

[¶83] And what is the yoke of views? It’s when you don’t truly understand views’ origin, disappearance, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for views linger on inside. This is called the yoke of views. Such are the yokes of sensual pleasures, future lives, and views.

> Pali: Diṭṭhiyogo ca kathaṁ hoti? Idha, bhikkhave, ekacco diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sānuseti. Ayaṁ vuccati, bhikkhave, diṭṭhiyogo. Iti kāmayogo bhavayogo diṭṭhiyogo.

[¶84] And what is the yoke of ignorance? It’s when you don’t truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape, so ignorance and unknowing of the six fields of contact linger on inside. This is called the yoke of ignorance. Such are the yokes of sensual pleasures, future lives, views, and ignorance. These are bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why someone yoked to them is called: ‘one who has not found sanctuary from the yoke’.

> Pali: Avijjāyogo ca kathaṁ hoti? Idha, bhikkhave, ekacco channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ nappajānāti. Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ appajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sānuseti. Ayaṁ vuccati, bhikkhave, avijjāyogo. Iti kāmayogo bhavayogo diṭṭhiyogo avijjāyogo, saṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā ayogakkhemīti vuccati.

[¶85] These are the four yokes.

> Pali: Ime kho, bhikkhave, cattāro yogā.

[¶86] There are these four kinds of unyoking. What four? Unyoking from sensual pleasures, future lives, views, and ignorance.

> Pali: Cattārome, bhikkhave, visaṁyogā. Katame cattāro? Kāmayogavisaṁyogo, bhavayogavisaṁyogo, diṭṭhiyogavisaṁyogo, avijjāyogavisaṁyogo.

[¶87] And what is unyoking from sensual pleasures? It’s when you truly understand sensual pleasures’ origin, disappearance, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for sensual pleasures don’t linger on inside. This is called unyoking from sensual pleasures. Such is unyoking from sensual pleasures.

> Pali: Katamo ca, bhikkhave, kāmayogavisaṁyogo? Idha, bhikkhave, ekacco kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Tassa kāmānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo kāmesu kāmarāgo kāmanandī kāmasneho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṁ kāmataṇhā sā nānuseti. Ayaṁ vuccati, bhikkhave, kāmayogavisaṁyogo. Iti kāmayogavisaṁyogo.

[¶88] And what is unyoking from future lives? It’s when you truly understand future lives’ origin, disappearance, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for continued existence don’t linger on inside. This is called unyoking from future lives. Such is unyoking from sensual pleasures and future lives.

> Pali: Bhavayogavisaṁyogo ca kathaṁ hoti? Idha, bhikkhave, ekacco bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Tassa bhavānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo bhavesu bhavarāgo bhavanandī bhavasneho bhavamucchā bhavapipāsā bhavapariḷāho bhavajjhosānaṁ bhavataṇhā sā nānuseti. Ayaṁ vuccati, bhikkhave, bhavayogavisaṁyogo. Iti kāmayogavisaṁyogo bhavayogavisaṁyogo.

[¶89] And what is unyoking from views? It’s when you truly understand views’ origin, disappearance, gratification, drawback, and escape. So greed, relishing, affection, infatuation, thirst, passion, attachment, and craving for views don’t linger on inside. This is called unyoking from views. Such is unyoking from sensual pleasures, future lives, and views.

> Pali: Diṭṭhiyogavisaṁyogo ca kathaṁ hoti? Idha, bhikkhave, ekacco diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Tassa diṭṭhīnaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yo diṭṭhīsu diṭṭhirāgo diṭṭhinandī diṭṭhisneho diṭṭhimucchā diṭṭhipipāsā diṭṭhipariḷāho diṭṭhijjhosānaṁ diṭṭhitaṇhā sā nānuseti. Ayaṁ vuccati, bhikkhave, diṭṭhiyogavisaṁyogo. Iti kāmayogavisaṁyogo bhavayogavisaṁyogo diṭṭhiyogavisaṁyogo.

[¶90] And what is unyoking from ignorance? It’s when you truly understand the six fields of contact’s origin, disappearance, gratification, drawback, and escape, so ignorance and unknowing of the six fields of contact don’t linger on inside. This is called unyoking from ignorance. Such is unyoking from sensual pleasures, future lives, views, and ignorance. These are bad, unskillful qualities that are corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death. That’s why someone unyoked from them is called: ‘one who has found sanctuary from the yoke’.

> Pali: Avijjāyogavisaṁyogo ca kathaṁ hoti? Idha, bhikkhave, ekacco channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānāti. Tassa channaṁ phassāyatanānaṁ samudayañca atthaṅgamañca assādañca ādīnavañca nissaraṇañca yathābhūtaṁ pajānato yā chasu phassāyatanesu avijjā aññāṇaṁ sā nānuseti. Ayaṁ vuccati, bhikkhave, avijjāyogavisaṁyogo. Iti kāmayogavisaṁyogo bhavayogavisaṁyogo diṭṭhiyogavisaṁyogo avijjāyogavisaṁyogo, visaṁyutto pāpakehi akusalehi dhammehi saṅkilesikehi ponobhavikehi sadarehi dukkhavipākehi āyatiṁ jātijarāmaraṇikehi. Tasmā yogakkhemīti vuccati.

[¶91] These are the four kinds of unyoking.

> Pali: Ime kho, bhikkhave, cattāro visaṁyogāti.

[¶92] Yoked to both sensual pleasures
and the desire to be reborn in a future life;
yoked also to views,
and governed by ignorance,

> Pali: Kāmayogena saṁyuttā,
bhavayogena cūbhayaṁ;
Diṭṭhiyogena saṁyuttā,
avijjāya purakkhatā.

[¶93] sentient beings continue to transmigrate,
with ongoing birth and death.
But those who fully understand sensual pleasures,
and the yoke to all future lives;

> Pali: Sattā gacchanti saṁsāraṁ,
jātimaraṇagāmino;
Ye ca kāme pariññāya,
bhavayogañca sabbaso.

[¶94] with the yoke of views eradicated,
and ignorance dispelled,
unyoked from all yokes,
truly those sages have slipped their yoke.”

> Pali: Diṭṭhiyogaṁ samūhacca,
avijjañca virājayaṁ;
Sabbayogavisaṁyuttā,
te ve yogātigā munī”ti.

[¶95] > Pali: Dasamaṁ.

[¶96] > Pali: Bhaṇḍagāmavaggo paṭhamo.

[¶97] > Pali: Tassuddānaṁ

[¶98] > Pali: Anubuddhaṁ papatitaṁ dve,
Khatā anusotapañcamaṁ;
Appassuto ca sobhanaṁ,
Vesārajjaṁ taṇhāyogena te dasāti.

## 2. Walking · AN 4.11–4.20

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/2/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/2/#p-N

[¶0] AN 4.11 · Walking

> Pali: AN 4.11 · Carasutta

[¶1] “Mendicants, suppose a mendicant has a sensual, malicious, or cruel thought while walking. They tolerate it and don’t give it up, dispel it, eliminate it, and obliterate it. Such a mendicant is said to be ‘not keen or prudent, always lazy, and lacking energy’ when walking.

> Pali: “Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti, carampi, bhikkhave, bhikkhu evaṁbhūto ‘anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyo’ti vuccati.

[¶2] Suppose a mendicant has a sensual, malicious, or cruel thought while standing … sitting … or when lying down while awake. They tolerate it and don’t give it up, dispel it, eliminate it, and obliterate it. Such a mendicant is said to be ‘not keen or prudent, always lazy, and lacking energy’ when lying down while awake.

> Pali: Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti, ṭhitopi, bhikkhave, bhikkhu evaṁbhūto ‘anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyo’ti vuccati. Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti, nisinnopi, bhikkhave, bhikkhu evaṁbhūto ‘anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyo’ti vuccati. Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce bhikkhu adhivāseti, nappajahati na vinodeti na byantīkaroti na anabhāvaṁ gameti, sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto ‘anātāpī anottāpī satataṁ samitaṁ kusīto hīnavīriyo’ti vuccati.

[¶3] Suppose a mendicant has a sensual, malicious, or cruel thought while walking. They don’t tolerate it, but give it up, dispel it, eliminate it, and obliterate it. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when walking.

> Pali: Carato cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṁ gameti; carampi, bhikkhave, bhikkhu evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccati.

[¶4] Suppose a mendicant has a sensual, malicious, or cruel thought while standing … sitting … or when lying down while awake. They don’t tolerate it, but give it up, dispel it, eliminate it, and obliterate it. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when lying down while awake.

> Pali: Ṭhitassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṁ gameti; ṭhitopi, bhikkhave, bhikkhu evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccati. Nisinnassa cepi, bhikkhave, bhikkhuno uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṁ gameti; nisinnopi, bhikkhave, bhikkhu evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccati. Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa uppajjati kāmavitakko vā byāpādavitakko vā vihiṁsāvitakko vā. Tañce bhikkhu nādhivāseti, pajahati vinodeti byantīkaroti anabhāvaṁ gameti; sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccatīti.

[¶5] Whether walking or standing,
sitting or lying down,
if you think a bad thought
to do with the domestic life,

> Pali: Caraṁ vā yadi vā tiṭṭhaṁ,
nisinno uda vā sayaṁ;
Yo vitakkaṁ vitakketi,
pāpakaṁ gehanissitaṁ.

[¶6] you’re on the wrong path,
lost among things that delude.
Such a mendicant is incapable
of experiencing the highest awakening.

> Pali: Kummaggappaṭipanno so,
Mohaneyyesu mucchito;
Abhabbo tādiso bhikkhu,
Phuṭṭhuṁ sambodhimuttamaṁ.

[¶7] But one who, whether standing or walking,
sitting or lying down,
has calmed their thoughts,
loving peace of mind;
such a mendicant is capable
of experiencing the highest awakening.”

> Pali: Yo ca caraṁ vā tiṭṭhaṁ vā,
Nisinno uda vā sayaṁ;
Vitakkaṁ samayitvāna,
Vitakkūpasame rato;
Bhabbo so tādiso bhikkhu,
Phuṭṭhuṁ sambodhimuttaman”ti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] AN 4.12 · Ethics

> Pali: AN 4.12 · Sīlasutta

[¶10] “Mendicants, live by the ethical precepts and the monastic code. Live restrained in the monastic code, conducting yourselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, keep the rules you’ve undertaken. When you’ve done this, what more is there to do?

> Pali: “Sampannasīlā, bhikkhave, viharatha sampannapātimokkhā, pātimokkhasaṁvarasaṁvutā viharatha ācāragocarasampannā, aṇumattesu vajjesu bhayadassāvino samādāya sikkhatha sikkhāpadesu. Sampannasīlānaṁ vo, bhikkhave, viharataṁ sampannapātimokkhānaṁ pātimokkhasaṁvarasaṁvutānaṁ viharataṁ ācāragocarasampannānaṁ aṇumattesu vajjesu bhayadassāvīnaṁ samādāya sikkhataṁ sikkhāpadesu, kimassa uttari karaṇīyaṁ?

[¶11] Suppose a mendicant has got rid of desire and ill will while walking, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed and unified in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when walking.

> Pali: Carato cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ, carampi, bhikkhave, bhikkhu evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccati.

[¶12] Suppose a mendicant has got rid of desire and ill will while standing … sitting … or when lying down while awake, and has given up dullness and drowsiness, restlessness and remorse, and doubt. Their energy is roused up and unflagging, their mindfulness is established and lucid, their body is tranquil and undisturbed, and their mind is immersed and unified in samādhi. Such a mendicant is said to be ‘keen and prudent, always energetic and resolute’ when lying down while awake.

> Pali: Ṭhitassa cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ, ṭhitopi, bhikkhave, bhikkhu evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccati. Nisinnassa cepi, bhikkhave, bhikkhuno abhijjhābyāpādo vigato hoti, thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ, nisinnopi, bhikkhave, bhikkhu evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccati. Sayānassa cepi, bhikkhave, bhikkhuno jāgarassa abhijjhābyāpādo vigato hoti, thinamiddhaṁ … uddhaccakukkuccaṁ … vicikicchā pahīnā hoti, āraddhaṁ hoti vīriyaṁ asallīnaṁ, upaṭṭhitā sati asammuṭṭhā, passaddho kāyo asāraddho, samāhitaṁ cittaṁ ekaggaṁ, sayānopi, bhikkhave, bhikkhu jāgaro evaṁbhūto ‘ātāpī ottāpī satataṁ samitaṁ āraddhavīriyo pahitatto’ti vuccatīti.

[¶13] Carefully walking, carefully standing,
carefully sitting, carefully lying;
a mendicant carefully bends their limbs,
and carefully extends them.

> Pali: Yataṁ care yataṁ tiṭṭhe,
Yataṁ acche yataṁ saye;
Yataṁ samiñjaye bhikkhu,
Yatamenaṁ pasāraye.

[¶14] Above, below, all round,
as far as the planet extends;
they scrutinize the rise and fall
of phenomena such as the aggregates.

> Pali: Uddhaṁ tiriyaṁ apācīnaṁ,
yāvatājagatogati;
Samavekkhitā ca dhammānaṁ,
khandhānaṁ udayabbayaṁ.

[¶15] Training in what leads to serenity of heart,
always staying mindful;
they call such a mendicant
‘always determined’.”

> Pali: Cetosamathasāmīciṁ,
sikkhamānaṁ sadā sataṁ;
Satataṁ pahitattoti,
āhu bhikkhuṁ tathāvidhan”ti.

[¶16] > Pali: Dutiyaṁ.

[¶17] AN 4.13 · Effort

> Pali: AN 4.13 · Padhānasutta

[¶18] “Mendicants, there are these four right efforts. What four?

> Pali: “Cattārimāni, bhikkhave, sammappadhānāni. Katamāni cattāri?

[¶19] A mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise.

> Pali: Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;

[¶20] They generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities that have arisen are given up.

> Pali: uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;

[¶21] They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise.

> Pali: anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati;

[¶22] They generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed.

> Pali: uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati.

[¶23] These are the four right efforts.

> Pali: Imāni kho, bhikkhave, cattāri sammappadhānānīti.

[¶24] By rightly striving, <j>they’ve crushed Māra’s sovereignty;
unattached, they’ve gone beyond <j>the peril of birth and death.
Contented and unstirred, they’ve vanquished Māra with his legions;
now they’ve gone beyond all Namuci’s forces, <j>they’re happy.”

> Pali: Sammappadhānā māradheyyābhibhūtā,
Te asitā jātimaraṇabhayassa pāragū;
Te tusitā jetvā māraṁ savāhiniṁ te anejā,
Sabbaṁ namucibalaṁ upātivattā te sukhitā”ti.

[¶25] > Pali: Tatiyaṁ.

[¶26] AN 4.14 · Restraint

> Pali: AN 4.14 · Saṁvarasutta

[¶27] “Mendicants, there are these four efforts. What four? The efforts to restrain, to give up, to develop, and to preserve.

> Pali: “Cattārimāni, bhikkhave, padhānāni. Katamāni cattāri? Saṁvarappadhānaṁ, pahānappadhānaṁ, bhāvanāppadhānaṁ, anurakkhaṇāppadhānaṁ.

[¶28] And what, mendicants, is the effort to restrain? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the effort to restrain.

> Pali: Katamañca, bhikkhave, saṁvarappadhānaṁ? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati cakkhundriyaṁ, cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī, yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati, rakkhati manindriyaṁ, manindriye saṁvaraṁ āpajjati. Idaṁ vuccati, bhikkhave, saṁvarappadhānaṁ.

[¶29] And what, mendicants, is the effort to give up? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought that’s arisen, but gives it up, dispels it, eliminates it, and obliterates it. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them. This is called the effort to give up.

> Pali: Katamañca, bhikkhave, pahānappadhānaṁ? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti; uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti byantīkaroti anabhāvaṁ gameti. Idaṁ vuccati, bhikkhave, pahānappadhānaṁ.

[¶30] And what, mendicants, is the effort to develop? It’s when a mendicant develops the awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity, which rely on seclusion, fading away, and cessation, and ripen as letting go. This is called the effort to develop.

> Pali: Katamañca, bhikkhave, bhāvanāppadhānaṁ? Idha, bhikkhave, bhikkhu satisambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ, dhammavicayasambojjhaṅgaṁ bhāveti … vīriyasambojjhaṅgaṁ bhāveti … pītisambojjhaṅgaṁ bhāveti … passaddhisambojjhaṅgaṁ bhāveti … samādhisambojjhaṅgaṁ bhāveti … upekkhāsambojjhaṅgaṁ bhāveti vivekanissitaṁ virāganissitaṁ nirodhanissitaṁ vossaggapariṇāmiṁ. Idaṁ vuccati, bhikkhave, bhāvanāppadhānaṁ.

[¶31] And what, mendicants, is the effort to preserve? It’s when a mendicant preserves a meditation subject that’s a fine basis of immersion: the perception of a skeleton, a worm-infested corpse, a livid corpse, a split open corpse, or a bloated corpse. This is called the effort to preserve.

> Pali: Katamañca, bhikkhave, anurakkhaṇāppadhānaṁ? Idha, bhikkhave, bhikkhu uppannaṁ bhaddakaṁ samādhinimittaṁ anurakkhati aṭṭhikasaññaṁ puḷavakasaññaṁ vinīlakasaññaṁ vicchiddakasaññaṁ uddhumātakasaññaṁ. Idaṁ vuccati, bhikkhave, anurakkhaṇāppadhānaṁ.

[¶32] These are the four efforts.

> Pali: Imāni kho, bhikkhave, cattāri padhānānīti.

[¶33] Restraint and giving up,
development and preservation:
these are the four efforts
taught by the Kinsman of the Sun.
Any mendicant who keenly applies these
may attain the ending of suffering.”

> Pali: Saṁvaro ca pahānañca,
bhāvanā anurakkhaṇā;
Ete padhānā cattāro,
desitādiccabandhunā;
Yehi bhikkhu idhātāpī,
khayaṁ dukkhassa pāpuṇe”ti.

[¶34] > Pali: Catutthaṁ.

[¶35] AN 4.15 · Regarded as Foremost

> Pali: AN 4.15 · Paññattisutta

[¶36] “Mendicants, these four are regarded as foremost. What four? The foremost in size of incarnation is Rāhu, lord of titans. The foremost pleasure seeker is King Mandhātā. The foremost in sovereignty is Māra the Wicked. In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—a Realized One, the perfected one, the fully awakened Buddha is said to be the best. These are the four regarded as foremost.

> Pali: “Catasso imā, bhikkhave, aggapaññattiyo. Katamā catasso? Etadaggaṁ, bhikkhave, attabhāvīnaṁ yadidaṁ— rāhu asurindo. Etadaggaṁ, bhikkhave, kāmabhogīnaṁ yadidaṁ— rājā mandhātā. Etadaggaṁ, bhikkhave, ādhipateyyānaṁ yadidaṁ— māro pāpimā. Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato aggamakkhāyati arahaṁ sammāsambuddho. Imā kho, bhikkhave, catasso aggapaññattiyoti.

[¶37] Rāhu is foremost in size of incarnation,
Mandhātā in enjoying sensual pleasures,
Māra in sovereignty,
shining with power and glory.

> Pali: Rāhuggaṁ attabhāvīnaṁ,
mandhātā kāmabhoginaṁ;
Māro ādhipateyyānaṁ,
iddhiyā yasasā jalaṁ.

[¶38] Above, below, all round,
as far as the planet extends;
in all the world with its gods,
the Buddha is declared foremost.”

> Pali: Uddhaṁ tiriyaṁ apācīnaṁ,
yāvatājagatogati;
Sadevakassa lokassa,
buddho aggo pavuccatī”ti.

[¶39] > Pali: Pañcamaṁ.

[¶40] AN 4.16 · Subtlety

> Pali: AN 4.16 · Sokhummasutta

[¶41] “Mendicants, there are these four kinds of subtlety. What four?

> Pali: “Cattārimāni, bhikkhave, sokhummāni. Katamāni cattāri?

[¶42] A mendicant has ultimate subtlety of form. They don’t see any other subtlety of form that’s better or finer than that, nor do they aim for it.

> Pali: Idha, bhikkhave, bhikkhu rūpasokhummena samannāgato hoti paramena; tena ca rūpasokhummena aññaṁ rūpasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati; tena ca rūpasokhummena aññaṁ rūpasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.

[¶43] A mendicant has ultimate subtlety of feeling. They don’t see any other subtlety of feeling that’s better or finer than that, nor do they aim for it.

> Pali: Vedanāsokhummena samannāgato hoti paramena; tena ca vedanāsokhummena aññaṁ vedanāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati; tena ca vedanāsokhummena aññaṁ vedanāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.

[¶44] A mendicant has ultimate subtlety of perception. They don’t see any other subtlety of perception that’s better or finer than that, nor do they aim for it.

> Pali: Saññāsokhummena samannāgato hoti paramena; tena ca saññāsokhummena aññaṁ saññāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati; tena ca saññāsokhummena aññaṁ saññāsokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.

[¶45] A mendicant has ultimate subtlety of choices. They don’t see any other subtlety of choices that’s better or finer than that, nor do they aim for it.

> Pali: Saṅkhārasokhummena samannāgato hoti paramena; tena ca saṅkhārasokhummena aññaṁ saṅkhārasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na samanupassati; tena ca saṅkhārasokhummena aññaṁ saṅkhārasokhummaṁ uttaritaraṁ vā paṇītataraṁ vā na pattheti.

[¶46] These are the four kinds of subtlety.

> Pali: Imāni kho, bhikkhave, cattāri sokhummānīti.

[¶47] Knowing the subtlety of form,
the cause of feelings,
where perception comes from,
and where it ends;
and knowing choices as alien,
as suffering and as not-self,

> Pali: Rūpasokhummataṁ ñatvā,
vedanānañca sambhavaṁ;
Saññā yato samudeti,
atthaṁ gacchati yattha ca;
Saṅkhāre parato ñatvā,
dukkhato no ca attato.

[¶48] that mendicant sees rightly,
peaceful, in love with the state of peace.
They bear their final body,
having vanquished Māra with his legions.”

> Pali: Sa ve sammaddaso bhikkhu,
santo santipade rato;
Dhāreti antimaṁ dehaṁ,
jetvā māraṁ savāhinin”ti.

[¶49] > Pali: Chaṭṭhaṁ.

[¶50] AN 4.17 · Prejudice (1st)

> Pali: AN 4.17 · Paṭhamaagatisutta

[¶51] “Mendicants, there are these four ways of making prejudiced decisions. What four? Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making prejudiced decisions.

> Pali: “Cattārimāni, bhikkhave, agatigamanāni. Katamāni cattāri? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati— Imāni kho, bhikkhave, cattāri agatigamanānīti.

[¶52] If you act against the teaching
out of favoritism, hostility, cowardice, or stupidity,
your fame fades away,
like the moon in the waning fortnight.”

> Pali: Chandā dosā bhayā mohā,
yo dhammaṁ ativattati;
Nihīyati tassa yaso,
kāḷapakkheva candimā”ti.

[¶53] > Pali: Sattamaṁ.

[¶54] AN 4.18 · Prejudice (2nd)

> Pali: AN 4.18 · Dutiyaagatisutta

[¶55] “Mendicants, there are these four ways of making unprejudiced decisions. What four? Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making unprejudiced decisions.

> Pali: “Cattārimāni, bhikkhave, nāgatigamanāni. Katamāni cattāri? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati— Imāni kho, bhikkhave, cattāri nāgatigamanānīti.

[¶56] If you don’t act against the teaching
out of favoritism, hostility, cowardice, and stupidity,
your fame swells,
like the moon in the waxing fortnight.”

> Pali: Chandā dosā bhayā mohā,
yo dhammaṁ nātivattati;
Āpūrati tassa yaso,
sukkapakkheva candimā”ti.

[¶57] > Pali: Aṭṭhamaṁ.

[¶58] AN 4.19 · Prejudice (3rd)

> Pali: AN 4.19 · Tatiyaagatisutta

[¶59] “Mendicants, there are these four ways of making prejudiced decisions. What four? Making decisions prejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making prejudiced decisions.

> Pali: “Cattārimāni, bhikkhave, agatigamanāni. Katamāni cattāri? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati— Imāni kho, bhikkhave, cattāri agatigamanāni.

[¶60] There are these four ways of making unprejudiced decisions. What four? Making decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. These are the four ways of making unprejudiced decisions.

> Pali: Cattārimāni, bhikkhave, nāgatigamanāni. Katamāni cattāri? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati— Imāni kho, bhikkhave, cattāri nāgatigamanānīti.

[¶61] If you act against the teaching
out of favoritism, hostility, cowardice, or stupidity,
your fame fades away,
like the moon in the waning fortnight.

> Pali: Chandā dosā bhayā mohā,
yo dhammaṁ ativattati;
Nihīyati tassa yaso,
kāḷapakkheva candimā.

[¶62] If you don’t act against the teaching
out of favoritism, hostility, cowardice, and stupidity,
your fame swells,
like the moon in the waxing fortnight.”

> Pali: Chandā dosā bhayā mohā,
yo dhammaṁ nātivattati;
Āpūrati tassa yaso,
sukkapakkheva candimā”ti.

[¶63] > Pali: Navamaṁ.

[¶64] AN 4.20 · A Meal Assigner

> Pali: AN 4.20 · Bhattuddesakasutta

[¶65] “Mendicants, a meal assigner who has four qualities is placed in hell as if delivered there. What four? They make decisions prejudiced by favoritism, hostility, stupidity, and cowardice. A meal assigner who has these four qualities is placed in hell as if delivered there.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ niraye. Katamehi catūhi? Chandāgatiṁ gacchati, dosāgatiṁ gacchati, mohāgatiṁ gacchati, bhayāgatiṁ gacchati— imehi kho, bhikkhave, catūhi dhammehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ niraye.

[¶66] A meal designator who has four qualities is placed in heaven as if delivered there. What four? They make decisions unprejudiced by favoritism, hostility, stupidity, and cowardice. A meal assigner who has these four qualities is placed in heaven as if delivered there.

> Pali: Catūhi, bhikkhave, dhammehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ sagge. Katamehi catūhi? Na chandāgatiṁ gacchati, na dosāgatiṁ gacchati, na mohāgatiṁ gacchati, na bhayāgatiṁ gacchati— imehi kho, bhikkhave, catūhi dhammehi samannāgato bhattuddesako yathābhataṁ nikkhitto evaṁ saggeti.

[¶67] All those people with unbridled sensuality,
unprincipled, with no respect for principle,
led astray by favoritism or hostility, <j>stupidity or cowardice,
are called ‘an assembly of the dregs’:

> Pali: Ye keci kāmesu asaññatā janā,
Adhammikā honti adhammagāravā;
Chandā dosā mohā ca bhayā gāmino,
Parisākasaṭo ca panesa vuccati.

[¶68] that’s what was said by the ascetic who knows.
And so those praiseworthy true persons,
standing on principle, doing nothing wrong,
not led astray by favoritism or hostility, <j>stupidity or cowardice,
are called ‘an assembly of the cream’:
that’s what was said by the ascetic who knows.”

> Pali: Evañhi vuttaṁ samaṇena jānatā,
Tasmā hi te sappurisā pasaṁsiyā;
Dhamme ṭhitā ye na karonti pāpakaṁ,
Na chandā na dosā na mohā na bhayā ca gāmino;
Parisāya maṇḍo ca panesa vuccati,
Evañhi vuttaṁ samaṇena jānatā”ti.

[¶69] > Pali: Dasamaṁ.

[¶70] > Pali: Caravaggo dutiyo.

[¶71] > Pali: Tassuddānaṁ

[¶72] > Pali: Caraṁ sīlaṁ padhānāni,
saṁvaraṁ paññatti pañcamaṁ;
Sokhummaṁ tayo agatī,
bhattuddesena te dasāti.

## 3. At Uruvelā · AN 4.21–4.30

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/3/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/3/#p-N

[¶0] AN 4.21 · At Uruvelā (1st)

> Pali: AN 4.21 · Paṭhamauruvelasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Mendicants, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. As I was in private retreat this thought came to mind: ‘One without respect and reverence lives in suffering. What ascetic or brahmin should I honor and respect and rely on?’

> Pali: “Ekamidāhaṁ, bhikkhave, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Tassa mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi: ‘dukkhaṁ kho agāravo viharati appatisso. Kiṁ nu kho ahaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyan’ti?

[¶4] Then it occurred to me: ‘I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of ethics, if it were incomplete. But I don’t see any other ascetic or brahmin in this world—with its gods, Māras, and divinities, 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.

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘aparipūrassa kho ahaṁ sīlakkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā sīlasampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.

[¶5] I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of immersion, if it were incomplete. But I don’t see any other ascetic or brahmin … who is more accomplished than myself in immersion …

> Pali: Aparipūrassa kho ahaṁ samādhikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā samādhisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.

[¶6] I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of wisdom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in wisdom …

> Pali: Aparipūrassa kho ahaṁ paññākkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā paññāsampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyaṁ.

[¶7] I would honor and respect and rely on another ascetic or brahmin so as to complete the entire spectrum of freedom, if it were incomplete. But I don’t see any other ascetic or brahmin in this world … who is more accomplished than myself in freedom …’

> Pali: Aparipūrassa kho ahaṁ vimuttikkhandhassa pāripūriyā aññaṁ samaṇaṁ vā brāhmaṇaṁ vā sakkatvā garuṁ katvā upanissāya vihareyyaṁ. Na kho panāhaṁ passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya aññaṁ samaṇaṁ vā brāhmaṇaṁ vā attanā vimuttisampannataraṁ, yamahaṁ sakkatvā garuṁ katvā upanissāya vihareyyan’ti.

[¶8] Then it occurred to me: ‘Why don’t I honor and respect and rely on the same teaching to which I was awakened?’

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘yannūnāhaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihareyyan’ti.

[¶9] And then the divinity Sahampati, knowing my train of thought, vanished from the realm of divinity and appeared in front of me, as easily as a strong man would extend or contract his arm. He arranged his robe over one shoulder, knelt on his right knee, raised his cupped palms toward me, and said: ‘That’s so true, Blessed One! That’s so true, Holy One! All the perfected ones, the fully awakened Buddhas who lived in the past honored and respected and relied on this same teaching. All the perfected ones, the fully awakened Buddhas who will live in the future will honor and respect and rely on this same teaching. May the Blessed One, who is the perfected one, the fully awakened Buddha at present, also honor and respect and rely on this same teaching.’

> Pali: Atha kho, bhikkhave, brahmā sahampati mama cetasā cetoparivitakkamaññāya—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evamevaṁ—brahmaloke antarahito mama purato pāturahosi. Atha kho, bhikkhave, brahmā sahampati ekaṁsaṁ uttarāsaṅgaṁ karitvā dakkhiṇaṁ jāṇumaṇḍalaṁ pathaviyaṁ nihantvā yenāhaṁ tenañjaliṁ paṇāmetvā maṁ etadavoca: ‘evametaṁ, bhagavā, evametaṁ, sugata. Yepi te, bhante, ahesuṁ atītamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaṁyeva sakkatvā garuṁ katvā upanissāya vihariṁsu; yepi te, bhante, bhavissanti anāgatamaddhānaṁ arahanto sammāsambuddhā tepi bhagavanto dhammaṁyeva sakkatvā garuṁ katvā upanissāya viharissanti; bhagavāpi, bhante, etarahi arahaṁ sammāsambuddho dhammaṁyeva sakkatvā garuṁ katvā upanissāya viharatū’ti.

[¶10] That is what the divinity Sahampati said. Then he went on to say:

> Pali: Idamavoca brahmā sahampati. Idaṁ vatvā athāparaṁ etadavoca:

[¶11] ‘All Buddhas in the past,
the Buddhas of the future,
and the Buddha at present—
destroyer of the sorrows of many—

> Pali: ‘Ye ca atītā sambuddhā,
ye ca buddhā anāgatā;
Yo cetarahi sambuddho,
bahūnaṁ sokanāsano.

[¶12] respecting the true teaching
they did live, they do live,
and they also will live.
This is the nature of the Buddhas.

> Pali: Sabbe saddhammagaruno,
vihaṁsu viharanti ca;
Athopi viharissanti,
esā buddhāna dhammatā.

[¶13] Therefore someone who desires self-knowledge,
and aspires to greatness themselves,
should respect the true teaching,
remembering the instructions of the Buddhas.’

> Pali: Tasmā hi attakāmena,
mahattamabhikaṅkhatā;
Saddhammo garukātabbo,
saraṁ buddhāna sāsanan’ti.

[¶14] That is what the divinity Sahampati said. Then he bowed and respectfully circled me, keeping me on his right side, before vanishing right there. Then, knowing the request of the Divinity and what was suitable for myself, I honored and respected and relied on the same teaching to which I was awakened. And since the Saṅgha has also achieved greatness, I also respect the Saṅgha.”

> Pali: Idamavoca, bhikkhave, brahmā sahampati. Idaṁ vatvā maṁ abhivādetvā padakkhiṇaṁ katvā tatthevantaradhāyi. Atha khvāhaṁ, bhikkhave, brahmuno ca ajjhesanaṁ viditvā attano ca patirūpaṁ yvāyaṁ dhammo mayā abhisambuddho tameva dhammaṁ sakkatvā garuṁ katvā upanissāya vihāsiṁ. Yato ca kho, bhikkhave, saṅghopi mahattena samannāgato, atha me saṅghepi gāravo”ti.

[¶15] > Pali: Paṭhamaṁ.

[¶16] AN 4.22 · At Uruvelā (2nd)

> Pali: AN 4.22 · Dutiyauruvelasutta

[¶17] “Mendicants, this one time, when I was first awakened, I was staying in Uruvelā at the goatherd’s banyan tree on the bank of the Nerañjarā River. 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.

> Pali: “Ekamidāhaṁ, bhikkhave, samayaṁ uruvelāyaṁ viharāmi najjā nerañjarāya tīre ajapālanigrodhe paṭhamābhisambuddho. Atha kho, bhikkhave, sambahulā brāhmaṇā jiṇṇā vuddhā mahallakā addhagatā vayoanuppattā yenāhaṁ tenupasaṅkamiṁsu; upasaṅkamitvā mayā saddhiṁ sammodiṁsu.

[¶18] When the greetings and polite conversation were over, they sat down to one side, and said to me: ‘Worthy Gotama, we have heard this:

> Pali: Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho, bhikkhave, te brāhmaṇā maṁ etadavocuṁ: ‘sutaṁ netaṁ, bho gotama:

[¶19] “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.” And this is indeed the case, for the worthy 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. This is not appropriate, worthy Gotama.’

> Pali: “na samaṇo gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantetī”ti. Tayidaṁ, bho gotama, tatheva. Na hi bhavaṁ gotamo brāhmaṇe jiṇṇe vuddhe mahallake addhagate vayoanuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimanteti. Tayidaṁ, bho gotama, na sampannamevā’ti.

[¶20] Then it occurred to me, ‘These venerables don’t know what a senior is, or what qualities make you a senior.’

> Pali: Tassa mayhaṁ, bhikkhave, etadahosi: ‘nayime āyasmanto jānanti theraṁ vā therakaraṇe vā dhamme’ti.

[¶21] Mendicants, suppose you’re eighty, ninety, or a hundred years old. But your speech is untimely, false, meaningless, and against the teaching or training. You say things at the wrong time which are worthless, unreasonable, rambling, and unbeneficial. Then you’ll be reckoned a ‘childish senior’.

> Pali: Vuddho cepi, bhikkhave, hoti āsītiko vā nāvutiko vā vassasatiko vā jātiyā. So ca hoti akālavādī abhūtavādī anatthavādī adhammavādī avinayavādī, anidhānavatiṁ vācaṁ bhāsitā akālena anapadesaṁ apariyantavatiṁ anatthasaṁhitaṁ. Atha kho so ‘bālo thero’tveva saṅkhaṁ gacchati.

[¶22] Now suppose you’re a youth, young, with pristine black hair, blessed with youth, in the prime of life. But your speech is timely, true, meaningful, and in line with the teaching and training. You say things at the right time which are valuable, reasonable, succinct, and beneficial. Then you’ll be reckoned an ‘astute senior’.

> Pali: Daharo cepi, bhikkhave, hoti yuvā susukāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā. So ca hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī nidhānavatiṁ vācaṁ bhāsitā kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. Atha kho so ‘paṇḍito thero’tveva saṅkhaṁ gacchati.

[¶23] There are these four qualities that make a senior. What four? A mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken.

> Pali: Cattārome, bhikkhave, therakaraṇā dhammā. Katame cattāro? Idha, bhikkhave, bhikkhu sīlavā hoti, pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu

[¶24] They’re very learned, remembering and keeping what they’ve learned. These teachings 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 teachings, remembering them, rehearsing them, mentally scrutinizing them, and penetrating them theoretically.

> Pali: Bahussuto hoti sutadharo sutasannicayo, ye te dhammā ādikalyāṇā majjhekalyāṇā pariyosānakalyāṇā sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ abhivadanti, tathārūpāssa dhammā bahussutā honti dhātā vacasā paricitā manasānupekkhitā, diṭṭhiyā suppaṭividdhā.

[¶25] They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

> Pali: Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.

[¶26] They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

> Pali: Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶27] These are the four qualities that make a senior.

> Pali: Ime kho, bhikkhave, cattāro therakaraṇā dhammāti.

[¶28] The creature with a restless mind
speaks a lot of nonsense.
Their thoughts are unsettled,
and they don’t like the true teaching.
They’re far from seniority, with their bad views
and their lack of regard for others.

> Pali: Yo uddhatena cittena,
samphañca bahu bhāsati;
Asamāhitasaṅkappo,
asaddhammarato mago;
Ārā so thāvareyyamhā,
pāpadiṭṭhi anādaro.

[¶29] But one accomplished in ethics,
learned and eloquent, that attentive one
is restrained when experiencing phenomena,
discerning the meaning with wisdom.

> Pali: Yo ca sīlena sampanno,
sutavā paṭibhānavā;
Saññato dhīro dhammesu,
paññāyatthaṁ vipassati.

[¶30] Gone beyond all things,
kind, eloquent,
they’ve given up birth and death,
and have completed the spiritual journey.

> Pali: Pāragū sabbadhammānaṁ,
akhilo paṭibhānavā;
Pahīnajātimaraṇo,
brahmacariyassa kevalī.

[¶31] That’s who I call a senior,
who has no defilements.
With the ending of defilements, a mendicant
is declared a ‘senior’.”

> Pali: Tamahaṁ vadāmi theroti,
yassa no santi āsavā;
Āsavānaṁ khayā bhikkhu,
so theroti pavuccatī”ti.

[¶32] > Pali: Dutiyaṁ.

[¶33] AN 4.23 · The World

> Pali: AN 4.23 · Lokasutta

[¶34] “Mendicants, the world has been understood by the Realized One; and he is detached from the world. The origin of the world has been understood by the Realized One; and he has given up the origin of the world. The cessation of the world has been understood by the Realized One; and he has realized the cessation of the world. The practice that leads to the cessation of the world has been understood by the Realized One; and he has developed the practice that leads to the cessation of the world.

> Pali: “Loko, bhikkhave, tathāgatena abhisambuddho. Lokasmā tathāgato visaṁyutto. Lokasamudayo, bhikkhave, tathāgatena abhisambuddho. Lokasamudayo tathāgatassa pahīno. Lokanirodho, bhikkhave, tathāgatena abhisambuddho. Lokanirodho tathāgatassa sacchikato. Lokanirodhagāminī paṭipadā, bhikkhave, tathāgatena abhisambuddhā. Lokanirodhagāminī paṭipadā tathāgatassa bhāvitā.

[¶35] In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind, all that has been understood by the Realized One. That’s why he’s called the ‘Realized One’.

> Pali: Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, sabbaṁ taṁ tathāgatena abhisambuddhaṁ. Tasmā ‘tathāgato’ti vuccati.

[¶36] From the night when the Realized One awakens to the supreme perfect awakening until the night he becomes fully extinguished—in the element of extinguishment with no residue—everything he speaks, says, and expresses is real, not otherwise. That’s why he’s called the ‘Realized One’.

> Pali: Yañca, bhikkhave, rattiṁ tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati yañca rattiṁ anupādisesāya nibbānadhātuyā parinibbāyati, yaṁ etasmiṁ antare bhāsati lapati niddisati sabbaṁ taṁ tatheva hoti, no aññathā. Tasmā ‘tathāgato’ti vuccati.

[¶37] The Realized One does as he says, and says as he does. Since this is so, that’s why he’s called the ‘Realized One’.

> Pali: Yathāvādī, bhikkhave, tathāgato tathākārī, yathākārī tathāvādī. Iti yathāvādī tathākārī, yathākārī tathāvādī. Tasmā ‘tathāgato’ti vuccati.

[¶38] In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—the Realized One is the vanquisher, the unvanquished, the universal seer, the wielder of power. That’s why he’s called the ‘Realized One’.

> Pali: Sadevake, bhikkhave, loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya tathāgato abhibhū anabhibhūto aññadatthu daso vasavattī. Tasmā ‘tathāgato’ti vuccati.

[¶39] Directly knowing the whole world as it is,
and everything in it,
he is detached from the whole world,
uninvolved with the whole world.

> Pali: Sabbaṁ lokaṁ abhiññāya,
sabbaṁ loke yathātathaṁ;
Sabbaṁ lokaṁ visaṁyutto,
sabbaloke anūpayo.

[¶40] That attentive one is the vanquisher of all
who is released from all ties.
He has reached ultimate peace:
extinguishment, fearing nothing from any quarter.

> Pali: Sa ve sabbābhibhū dhīro,
sabbaganthappamocano;
Phuṭṭha’ssa paramā santi,
nibbānaṁ akutobhayaṁ.

[¶41] He is the Buddha, with defilements ended,
untroubled, with doubts cut off.
He has attained the end of all deeds,
freed with the ending of attachments.

> Pali: Esa khīṇāsavo buddho,
anīgho chinnasaṁsayo;
Sabbakammakkhayaṁ patto,
vimutto upadhisaṅkhaye.

[¶42] That Blessed One is the Buddha,
he is the supreme lion,
in all the world with its gods,
he turns the divine wheel.

> Pali: Esa so bhagavā buddho,
esa sīho anuttaro;
Sadevakassa lokassa,
brahmacakkaṁ pavattayī.

[¶43] And so those gods and humans,
who have gone to the Buddha for refuge,
come together and revere him,
great of heart and intrepid:

> Pali: Iti devā manussā ca,
ye buddhaṁ saraṇaṁ gatā;
Saṅgamma taṁ namassanti,
mahantaṁ vītasāradaṁ.

[¶44] ‘Tamed, he is the best of tamers,
peaceful, he is the seer among the peaceful,
liberated, he is the foremost of liberators,
crossed over, he is the most excellent of guides across.’

> Pali: Danto damayataṁ seṭṭho,
santo samayataṁ isi;
Mutto mocayataṁ aggo,
tiṇṇo tārayataṁ varo.

[¶45] And so they revere him,
great of heart and intrepid.
In the world with its gods,
he has no rival.”

> Pali: Iti hetaṁ namassanti,
mahantaṁ vītasāradaṁ;
Sadevakasmiṁ lokasmiṁ,
natthi me paṭipuggalo”ti.

[¶46] > Pali: Tatiyaṁ.

[¶47] AN 4.24 · At Kāḷaka’s Monastery

> Pali: AN 4.24 · Kāḷakārāmasutta

[¶48] At one time the Buddha was staying near Sāketa in Kāḷaka’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā sākete viharati kāḷakārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶49] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca—

[¶50] “In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I know.

> Pali: Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ jānāmi.

[¶51] In this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans—whatever is seen, heard, thought, known, attained, sought, and explored by the mind: that I have insight into. That has been known by a Realized One, but a Realized One is not subject to it.

> Pali: Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ abbhaññāsiṁ. Taṁ tathāgatassa viditaṁ, taṁ tathāgato na upaṭṭhāsi.

[¶52] If I were to say that ‘I do not know … the world with its gods’, I would be lying.

> Pali: Yaṁ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya diṭṭhaṁ sutaṁ mutaṁ viññātaṁ pattaṁ pariyesitaṁ anuvicaritaṁ manasā, tamahaṁ na jānāmīti vadeyyaṁ, taṁ mamassa musā.

[¶53] If I were to say that ‘I both know and do not know … the world with its gods’, that would be just the same.

> Pali: Yaṁ, bhikkhave …pe… tamahaṁ jānāmi ca na ca jānāmīti vadeyyaṁ, tampassa tādisameva.

[¶54] If I were to say that ‘I neither know nor do not know … the world with its gods’, that would be my fault.

> Pali: Yaṁ, bhikkhave …pe… tamahaṁ neva jānāmi na na jānāmīti vadeyyaṁ, taṁ mamassa kali.

[¶55] So a Realized One sees what is to be seen, but does not conceive what is seen, does not conceive what is unseen, does not conceive what is to be seen, and does not conceive a seer. He hears what is to be heard, but does not conceive what is heard, does not conceive what is unheard, does not conceive what is to be heard, and does not conceive a hearer. He thinks what is to be thought, but does not conceive what is thought, does not conceive what is not thought, does not conceive what is to be thought, and does not conceive a thinker. He knows what is to be known, but does not conceive what is known, does not conceive what is unknown, does not conceive what is to be known, and does not conceive a knower.

> Pali: Iti kho, bhikkhave, tathāgato daṭṭhā daṭṭhabbaṁ, diṭṭhaṁ na maññati, adiṭṭhaṁ na maññati, daṭṭhabbaṁ na maññati, daṭṭhāraṁ na maññati; sutvā sotabbaṁ, sutaṁ na maññati, asutaṁ na maññati, sotabbaṁ na maññati, sotāraṁ na maññati; mutvā motabbaṁ, mutaṁ na maññati, amutaṁ na maññati, motabbaṁ na maññati, motāraṁ na maññati; viññatvā viññātabbaṁ, viññātaṁ na maññati, aviññātaṁ na maññati, viññātabbaṁ na maññati, viññātāraṁ na maññati.

[¶56] Since a Realized One is unaffected in the midst of things that ought be seen, heard, thought, and known, he is the unaffected one. And I say that there is no better or finer poise than this.

> Pali: Iti kho, bhikkhave, tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādīyeva tādī. ‘Tamhā ca pana tādimhā añño tādī uttaritaro vā paṇītataro vā natthī’ti vadāmīti.

[¶57] Such a one does not take anything
seen, heard, or thought to be ultimately true or false.
But others get attached, thinking it’s the truth,
limited by their preconceptions.

> Pali: Yaṁ kiñci diṭṭhaṁva sutaṁ mutaṁ vā,
Ajjhositaṁ saccamutaṁ paresaṁ;
Na tesu tādī sayasaṁvutesu,
Saccaṁ musā vāpi paraṁ daheyya.

[¶58] Since they’ve seen this dart
to which people are attached and cling,
saying, ‘I know, I see, that’s how it is’,
the Realized Ones have no attachments.”

> Pali: Etañca sallaṁ paṭikacca disvā,
Ajjhositā yattha pajā visattā;
Jānāmi passāmi tatheva etaṁ,
Ajjhositaṁ natthi tathāgatānan”ti.

[¶59] > Pali: Catutthaṁ.

[¶60] AN 4.25 · The Spiritual Life

> Pali: AN 4.25 · Brahmacariyasutta

[¶61] “Mendicants, this spiritual life is not lived for the sake of fawning or flattering people, nor for the benefit of possessions, honor, or popularity, nor for the benefit of winning debates, nor thinking, ‘So let people know about me!’ This spiritual life is lived for the sake of restraint, giving up, fading away, and cessation.

> Pali: “Nayidaṁ, bhikkhave, brahmacariyaṁ vussati janakuhanatthaṁ, na janalapanatthaṁ, na lābhasakkārasilokānisaṁsatthaṁ, na itivādappamokkhānisaṁsatthaṁ, na ‘iti maṁ jano jānātū’ti. Atha kho idaṁ, bhikkhave, brahmacariyaṁ vussati saṁvaratthaṁ pahānatthaṁ virāgatthaṁ nirodhatthanti.

[¶62] The Buddha taught the spiritual life
not because of legends,
but for the sake of restraint and giving up,
and because its objective is extinguishment.
This is the path followed by the big-hearted,
the great seers.

> Pali: Saṁvaratthaṁ pahānatthaṁ,
brahmacariyaṁ anītihaṁ;
Adesayi so bhagavā,
nibbānogadhagāminaṁ;
Esa maggo mahantehi,
anuyāto mahesibhi.

[¶63] Those who practice it
as it was taught by the Buddha,
doing the Teacher’s bidding,
make an end of suffering.”

> Pali: Ye ca taṁ paṭipajjanti,
yathā buddhena desitaṁ;
Dukkhassantaṁ karissanti,
satthusāsanakārino”ti.

[¶64] > Pali: Pañcamaṁ.

[¶65] AN 4.26 · Deceivers

> Pali: AN 4.26 · Kuhasutta

[¶66] “Mendicants, those mendicants who are deceivers and flatterers, pompous and fake, insolent, and scattered: those mendicants are no followers of mine. They’ve left this teaching and training, and they don’t achieve growth, improvement, or maturity in this teaching and training.

> Pali: “Ye te, bhikkhave, bhikkhū kuhā thaddhā lapā siṅgī unnaḷā asamāhitā, na me te, bhikkhave, bhikkhū māmakā. Apagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā, na ca te imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjanti.

[¶67] But those mendicants who are genuine, not flatterers, attentive, amenable, and serene: those mendicants are followers of mine. They haven’t left this teaching and training, and they achieve growth, improvement, or maturity in this teaching and training.

> Pali: Ye ca kho te, bhikkhave, bhikkhū nikkuhā nillapā dhīrā atthaddhā susamāhitā, te kho me, bhikkhave, bhikkhū māmakā. Anapagatā ca te, bhikkhave, bhikkhū imasmā dhammavinayā. Te ca imasmiṁ dhammavinaye vuddhiṁ viruḷhiṁ vepullaṁ āpajjantīti.

[¶68] Those who are deceivers and flatterers, <j>pompous and fake,
insolent and scattered:
these don’t grow in the teaching
that was taught by the perfected Buddha.

> Pali: Kuhā thaddhā lapā siṅgī,
unnaḷā asamāhitā;
Na te dhamme virūhanti,
sammāsambuddhadesite.

[¶69] But those who are genuine, not flatterers, attentive,
amenable, and serene:
these do grow in the teaching
that was taught by the perfected Buddha.”

> Pali: Nikkuhā nillapā dhīrā,
atthaddhā susamāhitā;
Te ve dhamme virūhanti,
sammāsambuddhadesite”ti.

[¶70] > Pali: Chaṭṭhaṁ.

[¶71] AN 4.27 · Contentment

> Pali: AN 4.27 · Santuṭṭhisutta

[¶72] “Mendicants, these four trifles are easy to find and are blameless. What four? Rag-robes … A lump of almsfood … Lodgings at the root of a tree … Rancid urine as medicine …

> Pali: “Cattārimāni, bhikkhave, appāni ca sulabhāni ca, tāni ca anavajjāni. Katamāni cattāri? Paṁsukūlaṁ, bhikkhave, cīvarānaṁ appañca sulabhañca, tañca anavajjaṁ. Piṇḍiyālopo, bhikkhave, bhojanānaṁ appañca sulabhañca, tañca anavajjaṁ. Rukkhamūlaṁ, bhikkhave, senāsanānaṁ appañca sulabhañca, tañca anavajjaṁ. Pūtimuttaṁ, bhikkhave, bhesajjānaṁ appañca sulabhañca, tañca anavajjaṁ.

[¶73] These four trifles are easy to find and are blameless. When a mendicant is content with trifles that are easy to find, they have one of the factors of the ascetic life, I say.

> Pali: Imāni kho, bhikkhave, cattāri appāni ca sulabhāni ca, tāni ca anavajjāni. Yato kho, bhikkhave, bhikkhu appena ca tuṭṭho hoti sulabhena ca, idamassāhaṁ aññataraṁ sāmaññaṅganti vadāmīti.

[¶74] When you’re content with what’s blameless,
trifling, and easy to find,
you don’t get upset
about lodgings, robes,
food, and drink,
and you’re not obstructed anywhere.

> Pali: Anavajjena tuṭṭhassa,
appena sulabhena ca;
Na senāsanamārabbha,
cīvaraṁ pānabhojanaṁ;
Vighāto hoti cittassa,
disā nappaṭihaññati.

[¶75] These qualities are said to be
integral to the ascetic life.
They’re mastered by one who trains,
content and diligent.”

> Pali: Ye cassa dhammā akkhātā,
sāmaññassānulomikā;
Adhiggahitā tuṭṭhassa,
appamattassa sikkhato”ti.

[¶76] > Pali: Sattamaṁ.

[¶77] AN 4.28 · The Noble Customs

> Pali: AN 4.28 · Ariyavaṁsasutta

[¶78] “Mendicants, these four noble customs are primordial, long-standing, customary, and traditional. 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. What four?

> Pali: “Cattārome, bhikkhave, ariyavaṁsā aggaññā rattaññā vaṁsaññā porāṇā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi. Katame cattāro?

[¶79] Firstly, a mendicant is content with any kind of robe, and praises such contentment. They don’t employ improper solicitation for the sake of a robe. They don’t worry if they don’t get a robe. And if they do get a robe, they use it untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. But they don’t glorify themselves or put others down on account of their contentment. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.

> Pali: Idha, bhikkhave, bhikkhu santuṭṭho hoti itarītarena cīvarena, itarītaracīvarasantuṭṭhiyā ca vaṇṇavādī, na ca cīvarahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca cīvaraṁ na paritassati, laddhā ca cīvaraṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītaracīvarasantuṭṭhiyā nevattānukkaṁseti, no paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṁ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṁse ṭhito.

[¶80] Furthermore, a mendicant is content with any kind of almsfood …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena piṇḍapātena, itarītarapiṇḍapātasantuṭṭhiyā ca vaṇṇavādī, na ca piṇḍapātahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca piṇḍapātaṁ na paritassati, laddhā ca piṇḍapātaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarapiṇḍapātasantuṭṭhiyā nevattānukkaṁseti, no paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṁ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṁse ṭhito.

[¶81] Furthermore, a mendicant is content with any kind of lodgings …

> Pali: Puna caparaṁ, bhikkhave, bhikkhu santuṭṭho hoti itarītarena senāsanena, itarītarasenāsanasantuṭṭhiyā ca vaṇṇavādī, na ca senāsanahetu anesanaṁ appatirūpaṁ āpajjati, aladdhā ca senāsanaṁ na paritassati, laddhā ca senāsanaṁ agadhito amucchito anajjhosanno ādīnavadassāvī nissaraṇapañño paribhuñjati; tāya ca pana itarītarasenāsanasantuṭṭhiyā nevattānukkaṁseti, no paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṁ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṁse ṭhito.

[¶82] Furthermore, a mendicant enjoys meditation and loves to meditate. They enjoy giving up and love to give up. But they don’t glorify themselves or put down others on account of their love for meditation and giving up. A mendicant who is deft, tireless, aware, and mindful in this is said to stand in the ancient, primordial noble custom.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu bhāvanārāmo hoti bhāvanārato, pahānārāmo hoti pahānarato; tāya ca pana bhāvanārāmatāya bhāvanāratiyā pahānārāmatāya pahānaratiyā nevattānukkaṁseti, no paraṁ vambheti. Yo hi tattha dakkho analaso sampajāno patissato, ayaṁ vuccati, bhikkhave, bhikkhu porāṇe aggaññe ariyavaṁse ṭhito.

[¶83] These four noble customs are primordial, long-standing, customary, and traditional. 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.

> Pali: Ime kho, bhikkhave, cattāro ariyavaṁsā aggaññā rattaññā vaṁsaññā porāṇā asaṅkiṇṇā asaṅkiṇṇapubbā, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhā samaṇehi brāhmaṇehi viññūhi.

[¶84] When a mendicant possesses these four noble customs, if they live in the east they prevail over discontent, and discontent doesn’t prevail over them. If they live in the west … the north … the south, they prevail over discontent, and discontent doesn’t prevail over them. Why is that? Because the attentive prevail over desire and discontent.

> Pali: Imehi ca pana, bhikkhave, catūhi ariyavaṁsehi samannāgato bhikkhu puratthimāya cepi disāya viharati sveva aratiṁ sahati, na taṁ arati sahati; pacchimāya cepi disāya viharati sveva aratiṁ sahati, na taṁ arati sahati; uttarāya cepi disāya viharati sveva aratiṁ sahati, na taṁ arati sahati; dakkhiṇāya cepi disāya viharati sveva aratiṁ sahati, na taṁ arati sahati. Taṁ kissa hetu? Aratiratisaho hi, bhikkhave, dhīroti.

[¶85] Discontent cannot prevail over the attentive;
the attentive are not prevailed over by discontent.
The attentive can prevail over discontent,
for the attentive are those who prevail over discontent.

> Pali: Nārati sahati dhīraṁ,
nārati dhīraṁ sahati;
Dhīrova aratiṁ sahati,
dhīro hi aratissaho.

[¶86] Who can hold back the dispeller,
who’s cast aside all deeds?
Like a pendant of Black Plum River gold,
who is worthy to criticize them?
Even the gods praise them,
and by the Divinity, too, they’re praised.”

> Pali: Sabbakammavihāyīnaṁ,
panuṇṇaṁ ko nivāraye;
Nekkhaṁ jambonadasseva,
ko taṁ ninditumarahati;
Devāpi naṁ pasaṁsanti,
brahmunāpi pasaṁsito”ti.

[¶87] > Pali: Aṭṭhamaṁ.

[¶88] AN 4.29 · Footprints of the Dhamma

> Pali: AN 4.29 · Dhammapadasutta

[¶89] “Mendicants, these four footprints of the Dhamma are primordial, long-standing, customary, and traditional. 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. What four? Contentment, good will, right mindfulness, and right immersion.

> Pali: “Cattārimāni, bhikkhave, dhammapadāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni cattāri? Anabhijjhā, bhikkhave, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.

[¶90] > Pali: Abyāpādo, bhikkhave, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.

[¶91] > Pali: Sammāsati, bhikkhave, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.

[¶92] > Pali: Sammāsamādhi, bhikkhave, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi.

[¶93] These four footprints of the Dhamma are primordial, long-standing, customary, and traditional. 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.

> Pali: Imāni kho, bhikkhave, cattāri dhammapadāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhīti.

[¶94] You should live with contentment,
and a heart of good will,
mindful, with unified mind,
serene within.”

> Pali: Anabhijjhālu vihareyya,
abyāpannena cetasā;
Sato ekaggacittassa,
ajjhattaṁ susamāhito”ti.

[¶95] > Pali: Navamaṁ.

[¶96] AN 4.30 · Wanderers

> Pali: AN 4.30 · Paribbājakasutta

[¶97] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

[¶98] Now at that time several very well-known wanderers were residing in their monastery on the bank of the Serpentine 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 bank of the Serpentine River. He sat down on the seat spread out and said to the wanderers:

> Pali: Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṁ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena sippinikātīraṁ paribbājakārāmo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca:

[¶99] “Wanderers, these four footprints of the Dhamma are primordial, long-standing, customary, and traditional. 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. What four? Contentment … Good will … Right mindfulness … Right immersion … These four footprints of the Dhamma are primordial, long-standing, customary, and traditional. 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.

> Pali: “Cattārimāni, paribbājakā, dhammapadāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi. Katamāni cattāri? Anabhijjhā, paribbājakā, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi. Abyāpādo, paribbājakā, dhammapadaṁ …pe… sammāsati, paribbājakā, dhammapadaṁ …pe… sammāsamādhi, paribbājakā, dhammapadaṁ aggaññaṁ rattaññaṁ vaṁsaññaṁ porāṇaṁ asaṅkiṇṇaṁ asaṅkiṇṇapubbaṁ, na saṅkīyati na saṅkīyissati, appaṭikuṭṭhaṁ samaṇehi brāhmaṇehi viññūhi. Imāni kho, paribbājakā, cattāri dhammapadāni aggaññāni rattaññāni vaṁsaññāni porāṇāni asaṅkiṇṇāni asaṅkiṇṇapubbāni, na saṅkīyanti na saṅkīyissanti, appaṭikuṭṭhāni samaṇehi brāhmaṇehi viññūhi.

[¶100] Wanderers, if someone should say: ‘I’ll deny this Dhamma footprint of contentment, and describe a true ascetic or brahmin who covets sensual pleasures with acute lust.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of contentment, and point out a true ascetic or brahmin who covets sensual pleasures with acute lust.

> Pali: Yo kho, paribbājakā, evaṁ vadeyya: ‘ahametaṁ anabhijjhaṁ dhammapadaṁ paccakkhāya abhijjhāluṁ kāmesu tibbasārāgaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, anabhijjhaṁ dhammapadaṁ paccakkhāya abhijjhāluṁ kāmesu tibbasārāgaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati.

[¶101] If someone should say: ‘I’ll deny this Dhamma footprint of good will, and describe a true ascetic or brahmin who has ill will and malicious intent.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of good will, and point out a true ascetic or brahmin who has ill will and malicious intent.

> Pali: Yo kho, paribbājakā, evaṁ vadeyya: ‘ahametaṁ abyāpādaṁ dhammapadaṁ paccakkhāya byāpannacittaṁ paduṭṭhamanasaṅkappaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, abyāpādaṁ dhammapadaṁ paccakkhāya byāpannacittaṁ paduṭṭhamanasaṅkappaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati.

[¶102] If someone should say: ‘I’ll deny this Dhamma footprint of right mindfulness, and describe a true ascetic or brahmin who is unmindful, with no situational awareness.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of right mindfulness, and point out a true ascetic or brahmin who is unmindful, with no situational awareness.

> Pali: Yo kho, paribbājakā, evaṁ vadeyya: ‘ahametaṁ sammāsatiṁ dhammapadaṁ paccakkhāya muṭṭhassatiṁ asampajānaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, sammāsatiṁ dhammapadaṁ paccakkhāya muṭṭhassatiṁ asampajānaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati.

[¶103] If someone should say: ‘I’ll deny this Dhamma footprint of right immersion, and describe a true ascetic or brahmin who is scattered, with straying mind.’ Then I’d say to them: ‘Let them come, speak, and discuss. We’ll see how powerful they are.’ It is quite impossible to deny this Dhamma footprint of right immersion, and point out a true ascetic or brahmin who is scattered, with straying mind.

> Pali: Yo kho, paribbājakā, evaṁ vadeyya: ‘ahametaṁ sammāsamādhiṁ dhammapadaṁ paccakkhāya asamāhitaṁ vibbhantacittaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessāmī’ti, tamahaṁ tattha evaṁ vadeyyaṁ: ‘etu vadatu byāharatu passāmissānubhāvan’ti. So vata, paribbājakā, sammāsamādhiṁ dhammapadaṁ paccakkhāya asamāhitaṁ vibbhantacittaṁ samaṇaṁ vā brāhmaṇaṁ vā paññāpessatīti netaṁ ṭhānaṁ vijjati.

[¶104] If anyone imagines they can criticize and reject these four footprints of the Dhamma, they deserve rebuttal and criticism on four legitimate grounds in this very life. What four?

> Pali: Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṁ paṭikkositabbaṁ maññeyya, tassa diṭṭheva dhamme cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti. Katame cattāro?

[¶105] If you reject the Dhamma footprint of contentment, then you must honor and praise those ascetics and brahmins who covet sensual pleasures with acute lust.

> Pali: Anabhijjhañce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi abhijjhālū kāmesu tibbasārāgā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā.

[¶106] If you reject the Dhamma footprint of good will, you must honor and praise those ascetics and brahmins who have ill will and malicious intent.

> Pali: Abyāpādañce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi byāpannacittā paduṭṭhamanasaṅkappā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā.

[¶107] If you reject the Dhamma footprint of right mindfulness, then you must honor and praise those ascetics and brahmins who are unmindful, with no situational awareness.

> Pali: Sammāsatiñce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi muṭṭhassatī asampajānā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā.

[¶108] If you reject the Dhamma footprint of right immersion, you must honor and praise those ascetics and brahmins who are scattered, with straying minds.

> Pali: Sammāsamādhiñce bhavaṁ dhammapadaṁ garahati paṭikkosati, ye ca hi asamāhitā vibbhantacittā samaṇabrāhmaṇā te bhoto pujjā te bhoto pāsaṁsā.

[¶109] If anyone imagines they can criticize and reject these four footprints of the Dhamma, they deserve rebuttal and criticism on four legitimate grounds in this very life.

> Pali: Yo kho, paribbājakā, imāni cattāri dhammapadāni garahitabbaṁ paṭikkositabbaṁ maññeyya, tassa diṭṭheva dhamme ime cattāro sahadhammikā vādānupātā gārayhā ṭhānā āgacchanti.

[¶110] Even those who were loud and bold advocates of the doctrines of no-cause, inaction, and nihilism didn’t imagine that these four footprints of the Dhamma should be criticized or rejected. Why is that? For fear of being blamed, provoked, and faulted.

> Pali: Yepi te, paribbājakā, ahesuṁ ukkalā vassabhaññā ahetukavādā akiriyavādā natthikavādā, tepi imāni cattāri dhammapadāni na garahitabbaṁ na paṭikkositabbaṁ amaññiṁsu. Taṁ kissa hetu? Nindābyārosanaupārambhabhayāti.

[¶111] One who has good will, ever mindful,
serene within,
training to remove desire,
is called ‘a diligent one’.”

> Pali: Abyāpanno sadā sato,
ajjhattaṁ susamāhito;
Abhijjhāvinaye sikkhaṁ,
appamattoti vuccatī”ti.

[¶112] > Pali: Dasamaṁ.

[¶113] > Pali: Uruvelavaggo tatiyo.

[¶114] > Pali: Tassuddānaṁ

[¶115] > Pali: Dve uruvelā loko kāḷako,
Brahmacariyena pañcamaṁ;
Kuhaṁ santuṭṭhi vaṁso ca,
Dhammapadaṁ paribbājakena cāti.

## 4. Situations · AN 4.31–4.40

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/4/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/4/#p-N

[¶0] AN 4.31 · Situations

> Pali: AN 4.31 · Cakkasutta

[¶1] “Mendicants, 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. What four? Living in a suitable region, relying on true persons, being rightly resolved in oneself, and past merit.

> Pali: “Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṁ devamanussānaṁ catucakkaṁ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṁ vepullattaṁ pāpuṇanti bhogesu. Katamāni cattāri? Patirūpadesavāso, sappurisāvassayo, attasammāpaṇidhi, pubbe ca katapuññatā—

[¶2] 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.

> Pali: Imāni kho, bhikkhave, cattāri cakkāni, yehi samannāgatānaṁ devamanussānaṁ catucakkaṁ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṁ vepullattaṁ pāpuṇanti bhogesūti.

[¶3] When a man lives in a suitable region,
making friends with noble ones,
possessing right resolve,
and having merit from the past,
grain, riches, fame, reputation,
and happiness come to them.”

> Pali: Patirūpe vase dese,
ariyamittakaro siyā;
Sammāpaṇidhisampanno,
pubbe puññakato naro;
Dhaññaṁ dhanaṁ yaso kitti,
sukhañcetaṁdhivattatī”ti.

[¶4] > Pali: Paṭhamaṁ.

[¶5] AN 4.32 · Inclusion

> Pali: AN 4.32 · Saṅgahasutta

[¶6] “Mendicants, there are these four ways of being inclusive. What four? Giving, kindly words, taking care, and equality.

> Pali: “Cattārimāni, bhikkhave, saṅgahavatthūni. Katamāni cattāri? Dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā—

[¶7] These are the four ways of being inclusive.

> Pali: Imāni kho, bhikkhave, cattāri saṅgahavatthūnīti.

[¶8] Giving and kindly words,
taking care here,
and treating equally in worldly conditions,
as they deserve in each case.
These ways of being inclusive in the world
are like a moving chariot’s linchpin.

> Pali: Dānañca peyyavajjañca,
atthacariyā ca yā idha;
Samānattatā ca dhammesu,
tattha tattha yathārahaṁ;
Ete kho saṅgahā loke,
rathassāṇīva yāyato.

[¶9] If there were no such ways of being inclusive,
neither mother nor father
would be respected and honored
for what they’ve done for their children.

> Pali: Ete ca saṅgahā nāssu,
na mātā puttakāraṇā;
Labhetha mānaṁ pūjaṁ vā,
pitā vā puttakāraṇā.

[¶10] But since these ways of being inclusive do exist,
the astute do regard them well,
so they achieve greatness
and are praised.”

> Pali: Yasmā ca saṅgahā ete,
samavekkhanti paṇḍitā;
Tasmā mahattaṁ papponti,
pāsaṁsā ca bhavanti te”ti.

[¶11] > Pali: Dutiyaṁ.

[¶12] AN 4.33 · The Lion

> Pali: AN 4.33 · Sīhasutta

[¶13] “Mendicants, toward evening the lion, king of beasts, emerges from his den, yawns, surveys the four quarters, and roars his lion’s roar three times. Then he sets out on the hunt. And the animals who hear the roar of the lion, king of beasts, are typically filled with fear, awe, and terror. They return to their lairs, be they in a hole, the water, or a wood; and the birds take to the air. 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. That’s how powerful is the lion, king of beasts, over animals, how illustrious and mighty.

> Pali: “Sīho, bhikkhave, migarājā sāyanhasamayaṁ āsayā nikkhamati. Āsayā nikkhamitvā vijambhati. Vijambhitvā samantā catuddisā anuviloketi. Samantā catuddisā anuviloketvā tikkhattuṁ sīhanādaṁ nadati. Tikkhattuṁ sīhanādaṁ naditvā gocarāya pakkamati. Ye kho pana te, bhikkhave, tiracchānagatā pāṇā sīhassa migarañño nadato saddaṁ suṇanti, te yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti. Bilaṁ bilāsayā pavisanti, dakaṁ dakāsayā pavisanti, vanaṁ vanāsayā pavisanti, ākāsaṁ pakkhino bhajanti. Yepi te, bhikkhave, rañño nāgā gāmanigamarājadhānīsu daḷhehi varattehi bandhanehi baddhā, tepi tāni bandhanāni sañchinditvā sampadāletvā bhītā muttakarīsaṁ cajamānā yena vā tena vā palāyanti. Evaṁ mahiddhiko kho, bhikkhave, sīho migarājā tiracchānagatānaṁ pāṇānaṁ, evaṁ mahesakkho evaṁ mahānubhāvo.

[¶14] 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 fit for training, teacher of gods and humans, awakened, blessed—he teaches the Dhamma: ‘Such is substantial reality, such is the origin of substantial reality, such is the cessation of substantial reality, such is the practice that leads to the cessation of substantial reality.’

> Pali: Evamevaṁ kho, bhikkhave, yadā tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā, so dhammaṁ deseti: ‘iti sakkāyo, iti sakkāyasamudayo, iti sakkāyanirodho, iti sakkāyanirodhagāminī paṭipadā’ti.

[¶15] Now, there are gods who are long-lived, beautiful, and very happy, lasting long in their divine palaces. When they hear this teaching by the Realized One, they’re typically filled with fear, awe, and terror. ‘Oh no! It turns out we’re impermanent, though we thought we were permanent! It turns out we don’t last, though we thought we were everlasting! It turns out we’re transient, though we thought we were eternal! It turns out that we’re impermanent, not lasting, transient, and included within substantial reality.’

> Pali: Yepi te, bhikkhave, devā dīghāyukā vaṇṇavanto sukhabahulā uccesu vimānesu ciraṭṭhitikā, tepi tathāgatassa dhammadesanaṁ sutvā yebhuyyena bhayaṁ saṁvegaṁ santāsaṁ āpajjanti: ‘aniccā vata kira, bho, mayaṁ samānā niccamhāti amaññimha; addhuvā vata kira, bho, mayaṁ samānā dhuvamhāti amaññimha; asassatā vata kira, bho, mayaṁ samānā sassatamhāti amaññimha. Mayaṁ kira, bho, aniccā addhuvā asassatā sakkāyapariyāpannā’ti.

[¶16] That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.

> Pali: Evaṁ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṁ mahesakkho evaṁ mahānubhāvoti.

[¶17] The Buddha, the unrivaled Teacher
in all the world with its gods,
rolls forth the Wheel of Dhamma
from his own insight:

> Pali: Yadā buddho abhiññāya,
dhammacakkaṁ pavattayī;
Sadevakassa lokassa,
satthā appaṭipuggalo.

[¶18] substantial reality, its cessation,
the origin of substantial reality,
and the noble eightfold path
that leads to the stilling of suffering.

> Pali: Sakkāyañca nirodhañca,
sakkāyassa ca sambhavaṁ;
Ariyañcaṭṭhaṅgikaṁ maggaṁ,
dukkhūpasamagāminaṁ.

[¶19] And then the long-lived gods,
so beautiful and glorious,
are afraid and full of terror,
like the other beasts when they hear a lion.

> Pali: Yepi dīghāyukā devā,
vaṇṇavanto yasassino;
Bhītā santāsamāpāduṁ,
sīhassevitare migā.

[¶20] ‘We haven’t passed beyond substantial reality!
It turns out we’re impermanent!’
So they say when they hear the word
of the perfected one, free and unaffected.”

> Pali: Avītivattā sakkāyaṁ,
aniccā kira bho mayaṁ;
Sutvā arahato vākyaṁ,
vippamuttassa tādino”ti.

[¶21] > Pali: Tatiyaṁ.

[¶22] AN 4.34 · The Best Kinds of Confidence

> Pali: AN 4.34 · Aggappasādasutta

[¶23] “Mendicants, these four kinds of confidence are the best. What four?

> Pali: “Cattārome, bhikkhave, aggappasādā. Katame cattāro?

[¶24] 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. Those who have confidence in the Buddha have confidence in the best. Having confidence in the best, the result is the best.

> Pali: Yāvatā, bhikkhave, sattā apadā vā dvipadā vā catuppadā vā bahuppadā vā rūpino vā arūpino vā saññino vā asaññino vā nevasaññināsaññino vā, tathāgato tesaṁ aggamakkhāyati arahaṁ sammāsambuddho. Ye, bhikkhave, buddhe pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.

[¶25] The noble eightfold path is said to be the best of all conditioned things. Those who have confidence in the noble eightfold path have confidence in the best. Having confidence in the best, the result is the best.

> Pali: Yāvatā, bhikkhave, dhammā saṅkhatā, ariyo aṭṭhaṅgiko maggo tesaṁ aggamakkhāyati. Ye, bhikkhave, ariye aṭṭhaṅgike magge pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.

[¶26] 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 uprooting of clinging, the breaking of the round, the ending of craving, fading away, cessation, extinguishment. Those who have confidence in the teaching of fading away have confidence in the best. Having confidence in the best, the result is the best.

> Pali: Yāvatā, bhikkhave, dhammā saṅkhatā vā asaṅkhatā vā, virāgo tesaṁ aggamakkhāyati, yadidaṁ madanimmadano pipāsavinayo ālayasamugghāto vaṭṭupacchedo taṇhākkhayo virāgo nirodho nibbānaṁ. Ye, bhikkhave, virāge dhamme pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.

[¶27] The Saṅgha of the Realized One’s disciples is said to be the best of all communities and groups. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world. Those who have confidence in the Saṅgha have confidence in the best. Having confidence in the best, the result is the best.

> Pali: Yāvatā, bhikkhave, saṅghā vā gaṇā vā, tathāgatasāvakasaṅgho tesaṁ aggamakkhāyati, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Ye, bhikkhave, saṅghe pasannā, agge te pasannā. Agge kho pana pasannānaṁ aggo vipāko hoti.

[¶28] These are the four best kinds of confidence.

> Pali: Ime kho, bhikkhave, cattāro aggappasādāti.

[¶29] For those who, knowing the best teaching,
base their confidence on the best—
confident in the best Awakened One,
supremely worthy of a religious donation;

> Pali: Aggato ve pasannānaṁ,
aggaṁ dhammaṁ vijānataṁ;
Agge buddhe pasannānaṁ,
dakkhiṇeyye anuttare.

[¶30] confident in the best teaching,
the bliss of fading and stilling;
confident in the best Saṅgha,
the supreme field of merit—

> Pali: Agge dhamme pasannānaṁ,
virāgūpasame sukhe;
Agge saṅghe pasannānaṁ,
puññakkhette anuttare.

[¶31] giving gifts to the best,
the best of merit grows:
the best lifespan, beauty,
fame, reputation, happiness, and strength.

> Pali: Aggasmiṁ dānaṁ dadataṁ,
aggaṁ puññaṁ pavaḍḍhati;
Aggaṁ āyu ca vaṇṇo ca,
yaso kitti sukhaṁ balaṁ.

[¶32] An intelligent person gives to the best,
settled on the best teaching.
When they become a god or human,
they rejoice at reaching the best.”

> Pali: Aggassa dātā medhāvī,
aggadhammasamāhito;
Devabhūto manusso vā,
aggappatto pamodatī”ti.

[¶33] > Pali: Catutthaṁ.

[¶34] AN 4.35 · With Vassakāra

> Pali: AN 4.35 · Vassakārasutta

[¶35] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca:

[¶36] “Worthy Gotama, when someone has four qualities we describe him as a great man with great wisdom. What four?

> Pali: “Catūhi kho mayaṁ, bho gotama, dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpema. Katamehi catūhi?

[¶37] They are very learned in diverse fields of learning.

> Pali: Idha, bho gotama, bahussuto hoti tassa tasseva sutajātassa

[¶38] They understand the meaning of diverse statements, saying: ‘This is what that statement means; that is what this statement means.’

> Pali: tassa tasseva kho pana bhāsitassa atthaṁ jānāti: ‘ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti.

[¶39] They are mindful, able to remember and recollect what was said and done long ago.

> Pali: Satimā kho pana hoti cirakatampi cirabhāsitampi saritā anussaritā

[¶40] They are deft and tireless in household duties, understanding how to go about things in order to complete and organize the work.

> Pali: yāni kho pana tāni gahaṭṭhakāni kiṅkaraṇīyāni, tattha dakkho hoti analaso, tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ.

[¶41] When someone possesses these four qualities we describe him as a great man with great wisdom. If the worthy Gotama agrees with me, please say so. If he disagrees, please say so.”

> Pali: Imehi kho mayaṁ, bho gotama, catūhi dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpema. Sace me, bho gotama, anumoditabbaṁ anumodatu me bhavaṁ gotamo; sace pana me, bho gotama, paṭikkositabbaṁ paṭikkosatu me bhavaṁ gotamo”ti.

[¶42] “Brahmin, I neither agree nor disagree with you, but when someone has four qualities I describe him as a great man with great wisdom. What four?

> Pali: “Neva kho tyāhaṁ, brāhmaṇa, anumodāmi na paṭikkosāmi. Catūhi kho ahaṁ, brāhmaṇa, dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpemi. Katamehi catūhi?

[¶43] It’s when someone practices for the welfare and happiness of the people. They’ve established many people in the noble system, that is, the principles of goodness and skillfulness.

> Pali: Idha, brāhmaṇa, bahujanahitāya paṭipanno hoti bahujanasukhāya; bahu’ssa janatā ariye ñāye patiṭṭhāpitā, yadidaṁ kalyāṇadhammatā kusaladhammatā.

[¶44] They think what they want to think, and don’t think what they don’t want to think. They consider what they want to consider, and don’t consider what they don’t want to consider. Thus they have achieved mental mastery of the paths of thought.

> Pali: So yaṁ vitakkaṁ ākaṅkhati vitakketuṁ taṁ vitakkaṁ vitakketi, yaṁ vitakkaṁ nākaṅkhati vitakketuṁ na taṁ vitakkaṁ vitakketi; yaṁ saṅkappaṁ ākaṅkhati saṅkappetuṁ taṁ saṅkappaṁ saṅkappeti, yaṁ saṅkappaṁ nākaṅkhati saṅkappetuṁ na taṁ saṅkappaṁ saṅkappeti. Iti cetovasippatto hoti vitakkapathe.

[¶45] They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.

> Pali: Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.

[¶46] They realize the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.

> Pali: Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.

[¶47] Brahmin, I neither agree nor disagree with you, but when someone possesses these four qualities I describe him as a great man with great wisdom.”

> Pali: Neva kho tyāhaṁ, brāhmaṇa, anumodāmi na pana paṭikkosāmi. Imehi kho ahaṁ, brāhmaṇa, catūhi dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpemī”ti.

[¶48] “It’s incredible, worthy Gotama, it’s amazing! How well said this was by the worthy Gotama! And we will remember the worthy Gotama as someone who possesses these four qualities. For the worthy Gotama practices for the welfare and happiness of the people … The worthy Gotama has achieved mental mastery of the paths of thought. The worthy Gotama gets the four absorptions … when he wants, without trouble or difficulty. The worthy Gotama has realized the undefiled freedom of heart and freedom by wisdom. He lives having realized it with his own insight in this very life due to the ending of defilements.”

> Pali: “Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāva subhāsitañcidaṁ bhotā gotamena. Imehi ca mayaṁ, bho gotama, catūhi dhammehi samannāgataṁ bhavantaṁ gotamaṁ dhārema; bhavañhi gotamo bahujanahitāya paṭipanno bahujanasukhāya; bahu te janatā ariye ñāye patiṭṭhāpitā, yadidaṁ kalyāṇadhammatā kusaladhammatā. Bhavañhi gotamo yaṁ vitakkaṁ ākaṅkhati vitakketuṁ taṁ vitakkaṁ vitakketi, yaṁ vitakkaṁ nākaṅkhati vitakketuṁ na taṁ vitakkaṁ vitakketi, yaṁ saṅkappaṁ ākaṅkhati saṅkappetuṁ taṁ saṅkappaṁ saṅkappeti, yaṁ saṅkappaṁ nākaṅkhati saṅkappetuṁ na taṁ saṅkappaṁ saṅkappeti. Bhavañhi gotamo cetovasippatto vitakkapathe. Bhavañhi gotamo catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī. Bhavañhi gotamo āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī”ti.

[¶49] “Your words are clearly invasive and intrusive, brahmin. Nevertheless, I will answer you. For I do practice for the welfare and happiness of the people … I have achieved mental mastery of the paths of thought. I do get the four absorptions … when I want, without trouble or difficulty. I have realized the undefiled freedom of heart and freedom by wisdom. I live having realized it with my own insight in this very life due to the ending of defilements.

> Pali: “Addhā kho tyāhaṁ, brāhmaṇa, āsajja upanīya vācā bhāsitā. Api ca tyāhaṁ byākarissāmi: ‘ahañhi, brāhmaṇa, bahujanahitāya paṭipanno bahujanasukhāya; bahu me janatā ariye ñāye patiṭṭhāpitā, yadidaṁ kalyāṇadhammatā kusaladhammatā. Ahañhi, brāhmaṇa, yaṁ vitakkaṁ ākaṅkhāmi vitakketuṁ taṁ vitakkaṁ vitakkemi, yaṁ vitakkaṁ nākaṅkhāmi vitakketuṁ na taṁ vitakkaṁ vitakkemi, yaṁ saṅkappaṁ ākaṅkhāmi saṅkappetuṁ taṁ saṅkappaṁ saṅkappemi, yaṁ saṅkappaṁ nākaṅkhāmi saṅkappetuṁ na taṁ saṅkappaṁ saṅkappemi. Ahañhi, brāhmaṇa, cetovasippatto vitakkapathe. Ahañhi, brāhmaṇa, catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī. Ahañhi, brāhmaṇa, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmī’ti.

[¶50] He discovered release from the snare of death
for all beings,
and explained the system of the teaching
for the welfare of gods and humans.
When they see him or hear him,
many people become confident.

> Pali: Yo vedi sabbasattānaṁ,
maccupāsappamocanaṁ;
Hitaṁ devamanussānaṁ,
ñāyaṁ dhammaṁ pakāsayi;
Yaṁ ve disvā ca sutvā ca,
pasīdanti bahū janā.

[¶51] He is skilled in what is the path <j>and what is not the path,
he has completed the task <j>and is free of defilements.
The Buddha, bearing his final body,
is called ‘a great man, of great wisdom’.”

> Pali: Maggāmaggassa kusalo,
Katakicco anāsavo;
Buddho antimasārīro,
Mahāpañño mahāpurisoti vuccatī”ti.

[¶52] > Pali: Pañcamaṁ.

[¶53] AN 4.36 · Doṇa

> Pali: AN 4.36 · Doṇasutta

[¶54] At one time the Buddha was traveling along the road between Ukkaṭṭhā and Setavyā, as was the brahmin Doṇa.

> Pali: Ekaṁ samayaṁ bhagavā antarā ca ukkaṭṭhaṁ antarā ca setabyaṁ addhānamaggappaṭipanno hoti. Doṇopi sudaṁ brāhmaṇo antarā ca ukkaṭṭhaṁ antarā ca setabyaṁ addhānamaggappaṭipanno hoti.

[¶55] Doṇa saw that the Buddha’s footprints had thousand-spoked wheels, with rims and hubs, complete in every detail. It occurred to him, “Oh lord, how incredible, how amazing! Surely these couldn’t be the footprints of a human being?”

> Pali: Addasā kho doṇo brāhmaṇo bhagavato pādesu cakkāni sahassārāni sanemikāni sanābhikāni sabbākāraparipūrāni; disvānassa etadahosi: “acchariyaṁ vata bho, abbhutaṁ vata bho. Na vatimāni manussabhūtassa padāni bhavissantī”ti.

[¶56] The Buddha had left the road and sat at the root of a tree cross-legged, setting his body straight, and bringing mindfulness to the present.

> Pali: Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.

[¶57] Then Doṇa, following the Buddha’s footprints, saw him sitting at the tree root—impressive and inspiring, with peaceful faculties and heart, attained to the highest self-control and serenity, like an elephant with tamed, guarded, and controlled faculties. He went up to the Buddha and said to him:

> Pali: Atha kho doṇo brāhmaṇo bhagavato padāni anugacchanto addasa bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ saṁyatindriyaṁ nāgaṁ. Disvāna yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca:

[¶58] “Sir, might you be a god?”

> Pali: “Devo no bhavaṁ bhavissatī”ti?

[¶59] “I will not be a god, brahmin.”

> Pali: “Na kho ahaṁ, brāhmaṇa, devo bhavissāmī”ti.

[¶60] “Might you be a centaur?”

> Pali: “Gandhabbo no bhavaṁ bhavissatī”ti?

[¶61] “I will not be a centaur.”

> Pali: “Na kho ahaṁ, brāhmaṇa, gandhabbo bhavissāmī”ti.

[¶62] “Might you be a spirit?”

> Pali: “Yakkho no bhavaṁ bhavissatī”ti?

[¶63] “I will not be a spirit.”

> Pali: “Na kho ahaṁ, brāhmaṇa, yakkho bhavissāmī”ti.

[¶64] “Might you be a human?”

> Pali: “Manusso no bhavaṁ bhavissatī”ti?

[¶65] “I will not be a human.”

> Pali: “Na kho ahaṁ, brāhmaṇa, manusso bhavissāmī”ti.

[¶66] “When asked whether you might be a god, centaur, spirit, or human, you answer that you will not be any of these. So what then might you be?”

> Pali: “‘Devo no bhavaṁ bhavissatī’ti, iti puṭṭho samāno: ‘na kho ahaṁ, brāhmaṇa, devo bhavissāmī’ti vadesi. ‘Gandhabbo no bhavaṁ bhavissatī’ti, iti puṭṭho samāno: ‘na kho ahaṁ, brāhmaṇa, gandhabbo bhavissāmī’ti vadesi. ‘Yakkho no bhavaṁ bhavissatī’ti, iti puṭṭho samāno: ‘na kho ahaṁ, brāhmaṇa, yakkho bhavissāmī’ti vadesi. ‘Manusso no bhavaṁ bhavissatī’ti, iti puṭṭho samāno: ‘na kho ahaṁ, brāhmaṇa, manusso bhavissāmī’ti vadesi. Atha ko carahi bhavaṁ bhavissatī”ti?

[¶67] “Brahmin, if I had not given up defilements I might have become a god … a centaur … a 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.

> Pali: “Yesaṁ kho ahaṁ, brāhmaṇa, āsavānaṁ appahīnattā devo bhaveyyaṁ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Yesaṁ kho ahaṁ, brāhmaṇa, āsavānaṁ appahīnattā gandhabbo bhaveyyaṁ … yakkho bhaveyyaṁ … manusso bhaveyyaṁ, te me āsavā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

[¶68] 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. In the same way, though I was born and grew up in the world, I live having mastered the world, unsullied by the world.

> Pali: Seyyathāpi, brāhmaṇa, uppalaṁ vā padumaṁ vā puṇḍarīkaṁ vā udake jātaṁ udake saṁvaḍḍhaṁ udakā accuggamma tiṭṭhati anupalittaṁ udakena; evamevaṁ kho ahaṁ, brāhmaṇa, loke jāto loke saṁvaḍḍho lokaṁ abhibhuyya viharāmi anupalitto lokena.

[¶69] Remember me, brahmin, as a Buddha.

> Pali: Buddhoti maṁ, brāhmaṇa, dhārehīti.

[¶70] I could have been reborn as a god,
or as a centaur flying through the sky.
I could have become a spirit,
or returned as a human.
But I’ve ended those defilements,
they’re blown away and mown down.

> Pali: Yena devūpapatyassa,
gandhabbo vā vihaṅgamo;
Yakkhattaṁ yena gaccheyyaṁ,
manussattañca abbaje;
Te mayhaṁ āsavā khīṇā,
viddhastā vinaḷīkatā.

[¶71] Like a graceful lotus,
to which water does not cling,
the world doesn’t cling to me,
and so, brahmin, I am a Buddha.”

> Pali: Puṇḍarīkaṁ yathā vaggu,
Toyena nupalippati;
Nupalippāmi lokena,
Tasmā buddhosmi brāhmaṇā”ti.

[¶72] > Pali: Chaṭṭhaṁ.

[¶73] AN 4.37 · Non-decline

> Pali: AN 4.37 · Aparihāniyasutta

[¶74] “Mendicants, a mendicant who possesses four qualities can’t decline, and has drawn near to extinguishment. What four? A mendicant is accomplished in ethics, guards the sense doors, eats in moderation, and is dedicated to wakefulness.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato bhikkhu abhabbo parihānāya nibbānasseva santike. Katamehi catūhi? Idha, bhikkhave, bhikkhu sīlasampanno hoti, indriyesu guttadvāro hoti, bhojane mattaññū hoti, jāgariyaṁ anuyutto hoti.

[¶75] And how is a mendicant accomplished in ethics? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is accomplished in ethics.

> Pali: Kathañca, bhikkhave, bhikkhu sīlasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti pātimokkhasaṁvarasaṁvuto viharati ācāragocarasampanno aṇumattesu vajjesu bhayadassāvī, samādāya sikkhati sikkhāpadesu. Evaṁ kho, bhikkhave, bhikkhu sīlasampanno hoti.

[¶76] And how does a mendicant guard the sense doors? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Knowing an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. That’s how a mendicant guards the sense doors.

> Pali: Kathañca, bhikkhave, bhikkhu indriyesu guttadvāro hoti? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. Evaṁ kho, bhikkhave, bhikkhu indriyesu guttadvāro hoti.

[¶77] And how does a mendicant eat in moderation? It’s when a mendicant reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ That’s how a mendicant eats in moderation.

> Pali: Kathañca, bhikkhave, bhikkhu bhojane mattaññū hoti? Idha, bhikkhave, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya; yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi, yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā’ti. Evaṁ kho, bhikkhave, bhikkhu bhojane mattaññū hoti.

[¶78] And how is a mendicant dedicated to wakefulness? It’s when a mendicant practices walking and sitting meditation by day, purifying their mind from obstacles. In the first watch of the night, they continue to practice walking and sitting meditation. In the middle watch, they lie down in the lion’s posture—on the right side, placing one foot on top of the other—mindful and aware, and focused on the time of getting up. In the last watch, they get up and continue to practice walking and sitting meditation, purifying their mind from obstacles. This is how a mendicant is dedicated to wakefulness. A mendicant who possesses these four qualities can’t decline, and has drawn near to extinguishment.

> Pali: Kathañca, bhikkhave, bhikkhu jāgariyaṁ anuyutto hoti? Idha, bhikkhave, bhikkhu divasaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti; rattiyā paṭhamaṁ yāmaṁ caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti; rattiyā majjhimaṁ yāmaṁ dakkhiṇena passena sīhaseyyaṁ kappeti, pāde pādaṁ accādhāya, sato sampajāno uṭṭhānasaññaṁ manasi karitvā; rattiyā pacchimaṁ yāmaṁ paccuṭṭhāya caṅkamena nisajjāya āvaraṇīyehi dhammehi cittaṁ parisodheti. Evaṁ kho, bhikkhave, bhikkhu jāgariyaṁ anuyutto hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu abhabbo parihānāya, nibbānasseva santiketi.

[¶79] Established in ethics,
restrained in the sense faculties,
eating in moderation,
and dedicated to wakefulness;

> Pali: Sīle patiṭṭhito bhikkhu,
indriyesu ca saṁvuto;
Bhojanamhi ca mattaññū,
jāgariyaṁ anuyuñjati.

[¶80] a mendicant lives like this, with keen energy,
tireless all night and day,
developing skillful qualities,
for the sake of sanctuary from the yoke.

> Pali: Evaṁ vihārī ātāpī,
ahorattamatandito;
Bhāvayaṁ kusalaṁ dhammaṁ,
yogakkhemassa pattiyā.

[¶81] A mendicant who loves diligence,
seeing fear in negligence,
can’t decline,
and has drawn near to extinguishment.”

> Pali: Appamādarato bhikkhu,
pamāde bhayadassi vā;
Abhabbo parihānāya,
nibbānasseva santike”ti.

[¶82] > Pali: Sattamaṁ.

[¶83] AN 4.38 · Withdrawn

> Pali: AN 4.38 · Patilīnasutta

[¶84] “Mendicants, a mendicant has cast aside idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.

> Pali: “Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccati.

[¶85] And how has a mendicant cast aside idiosyncratic interpretations of the truth? Different ascetics and brahmins have different idiosyncratic interpretations of the truth. For example: the cosmos is eternal, or not eternal, or finite, or infinite; the soul and the body are one and the same, or the soul is one thing, the body another; after death, a realized one still exists, or no longer exists, or both still exists and no longer exists, or neither still exists nor no longer exists. A mendicant has cast out, cast aside, thrown out, discarded, let go of, given up, and relinquished all these. That’s how a mendicant has cast aside idiosyncratic interpretations of the truth.

> Pali: Kathañca, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti? Idha, bhikkhave, bhikkhuno yāni tāni puthusamaṇabrāhmaṇānaṁ puthupaccekasaccāni, seyyathidaṁ— sassato lokoti vā, asassato lokoti vā, antavā lokoti vā, anantavā lokoti vā, taṁ jīvaṁ taṁ sarīranti vā, aññaṁ jīvaṁ aññaṁ sarīranti vā, hoti tathāgato paraṁ maraṇāti vā, na hoti tathāgato paraṁ maraṇāti vā, hoti ca na ca hoti tathāgato paraṁ maraṇāti vā, neva hoti na na hoti tathāgato paraṁ maraṇāti vā; sabbāni tāni nuṇṇāni honti panuṇṇāni cattāni vantāni muttāni pahīnāni paṭinissaṭṭhāni. Evaṁ kho, bhikkhave, bhikkhu panuṇṇapaccekasacco hoti.

[¶86] And how has a mendicant totally given up searching? It’s when they’ve given up searching for sensual pleasures, for continued existence, and for a spiritual path. That’s how a mendicant has totally given up searching.

> Pali: Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti? Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṁ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.

[¶87] And how has a mendicant stilled the physical process? It’s when, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. That’s how a mendicant has stilled the physical process.

> Pali: Kathañca, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti? Idha, bhikkhave, bhikkhu sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, bhikkhave, bhikkhu passaddhakāyasaṅkhāro hoti.

[¶88] And how is a mendicant withdrawn? 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. That’s how a mendicant is withdrawn. A mendicant has cast aside idiosyncratic interpretations of the truth, has totally given up searching, has stilled the physical process, and is said to be ‘withdrawn’.

> Pali: Kathañca, bhikkhave, bhikkhu patilīno hoti? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu patilīno hoti. Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccatīti.

[¶89] The search for sensual pleasures, <j>for continued existence,
and the search for a spiritual path;
the holding tight to the thought, ‘this is the truth’,
and the mass of grounds for views—

> Pali: Kāmesanā bhavesanā,
brahmacariyesanā saha;
Iti saccaparāmāso,
diṭṭhiṭṭhānā samussayā.

[¶90] for one detached from all lusts,
freed by the ending of craving,
that searching has been relinquished,
and those grounds for views eradicated.

> Pali: Sabbarāgavirattassa,
taṇhakkhayavimuttino;
Esanā paṭinissaṭṭhā,
diṭṭhiṭṭhānā samūhatā.

[¶91] That mendicant is peaceful and mindful,
tranquil and undefeated.
And when they’re awakened <j>by comprehending conceit,
they’re called ‘withdrawn’.”

> Pali: Sa ve santo sato bhikkhu,
passaddho aparājito;
Mānābhisamayā buddho,
patilīnoti vuccatī”ti.

[¶92] > Pali: Aṭṭhamaṁ.

[¶93] AN 4.39 · With Ujjaya

> Pali: AN 4.39 · Ujjayasutta

[¶94] Then Ujjaya the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ujjayo brāhmaṇo bhagavantaṁ etadavoca:

[¶95] “Does the worthy Gotama praise sacrifice?”

> Pali: “bhavampi no gotamo yaññaṁ vaṇṇetī”ti?

[¶96] “Brahmin, I don’t praise all sacrifices. Nor do I criticize all sacrifices. Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. I don’t praise that kind of violent sacrifice. Why is that? Because neither perfected ones nor those who are on the path to perfection will attend such a violent sacrifice.

> Pali: “Na kho ahaṁ, brāhmaṇa, sabbaṁ yaññaṁ vaṇṇemi; na panāhaṁ, brāhmaṇa, sabbaṁ yaññaṁ na vaṇṇemi. Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṁ āpajjanti; evarūpaṁ kho ahaṁ, brāhmaṇa, sārambhaṁ yaññaṁ na vaṇṇemi. Taṁ kissa hetu? Evarūpañhi, brāhmaṇa, sārambhaṁ yaññaṁ na upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.

[¶97] But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. I do praise that kind of non-violent sacrifice; for example, a regular gift as a propitious sacrifice. Why is that? Because perfected ones and those who are on the path to perfection will attend such a non-violent sacrifice.

> Pali: Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṁ āpajjanti; evarūpaṁ kho ahaṁ, brāhmaṇa, nirārambhaṁ yaññaṁ vaṇṇemi, yadidaṁ niccadānaṁ anukulayaññaṁ. Taṁ kissa hetu? Evarūpañhi, brāhmaṇa, nirārambhaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannāti.

[¶98] Horse sacrifice, human sacrifice,
the sacrifices of the ‘casting of the yoke-pin’,
the ‘royal soma drinking’, and the ‘unbarred’—
these grand, violent sacrifices yield no great fruit.

> Pali: Assamedhaṁ purisamedhaṁ,
Sammāpāsaṁ vājapeyyaṁ niraggaḷaṁ;
Mahāyaññā mahārambhā,
Na te honti mahapphalā.

[¶99] The great sages of right comportment
don’t attend sacrifices
where goats, sheep, and cattle,
and various creatures are killed.

> Pali: Ajeḷakā ca gāvo ca,
vividhā yattha haññare;
Na taṁ sammaggatā yaññaṁ,
upayanti mahesino.

[¶100] But the great sages of right comportment
do attend those sacrifices
that are non-violent and propitious,
where goats, sheep, and cattle,
and various creatures are not killed.

> Pali: Ye ca yaññā nirārambhā,
yajanti anukulaṁ sadā;
Ajeḷakā ca gāvo ca,
vividhā nettha haññare;
Tañca sammaggatā yaññaṁ,
upayanti mahesino.

[¶101] An intelligent person should sacrifice like this,
for this sacrifice is very fruitful.
For a sponsor of sacrifices like this,
things get better, not worse.
Such a sacrifice is truly abundant,
and even the deities are pleased.”

> Pali: Etaṁ yajetha medhāvī,
eso yañño mahapphalo;
Etaṁ hi yajamānassa,
seyyo hoti na pāpiyo;
Yañño ca vipulo hoti,
pasīdanti ca devatā”ti.

[¶102] > Pali: Navamaṁ.

[¶103] AN 4.40 · With Udāyī

> Pali: AN 4.40 · Udāyīsutta

[¶104] Then Udāyī the brahmin went up to the Buddha, … and asked him, “Does the worthy Gotama praise sacrifice?”

> Pali: Atha kho udāyī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā …pe… ekamantaṁ nisinno kho udāyī brāhmaṇo bhagavantaṁ etadavoca: “bhavampi no gotamo yaññaṁ vaṇṇetī”ti?

[¶105] “Brahmin, I don’t praise all sacrifices. Nor do I criticize all sacrifices. Take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are slaughtered. I don’t praise that kind of violent sacrifice.

> Pali: “Na kho ahaṁ, brāhmaṇa, sabbaṁ yaññaṁ vaṇṇemi; na panāhaṁ, brāhmaṇa, sabbaṁ yaññaṁ na vaṇṇemi. Yathārūpe kho, brāhmaṇa, yaññe gāvo haññanti, ajeḷakā haññanti, kukkuṭasūkarā haññanti, vividhā pāṇā saṅghātaṁ āpajjanti; evarūpaṁ kho ahaṁ, brāhmaṇa, sārambhaṁ yaññaṁ na vaṇṇemi. Taṁ kissa hetu? Evarūpañhi, brāhmaṇa, sārambhaṁ yaññaṁ na upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannā.

[¶106] But take the kind of sacrifice where cattle, goats and sheep, chickens and pigs, and various kinds of creatures are not slaughtered. I do praise that kind of non-violent sacrifice; for example, a regular gift as a propitious sacrifice.

> Pali: Yathārūpe ca kho, brāhmaṇa, yaññe neva gāvo haññanti, na ajeḷakā haññanti, na kukkuṭasūkarā haññanti, na vividhā pāṇā saṅghātaṁ āpajjanti; evarūpaṁ kho ahaṁ, brāhmaṇa, nirārambhaṁ yaññaṁ vaṇṇemi, yadidaṁ niccadānaṁ anukulayaññaṁ. Taṁ kissa hetu? Evarūpañhi, brāhmaṇa, nirārambhaṁ yaññaṁ upasaṅkamanti arahanto vā arahattamaggaṁ vā samāpannāti.

[¶107] Well-prepared and non-violent,
a sacrifice that’s allowable and timely,
is attended by
disciplined spiritual practitioners.

> Pali: Abhisaṅkhataṁ nirārambhaṁ,
yaññaṁ kālena kappiyaṁ;
Tādisaṁ upasaṁyanti,
saññatā brahmacārayo.

[¶108] The Buddhas—<j>who have cast off the world’s veil,
passing beyond time and rebirth—
praise this sacrifice,
as they are expert in sacrifice.

> Pali: Vivaṭacchadā ye loke,
vītivattā kulaṁ gatiṁ;
Yaññametaṁ pasaṁsanti,
buddhā yaññassa kovidā.

[¶109] When you’ve prepared a suitable offering,
whether as sacrifice or for ancestors,
sacrifice it with confident heart,
in the fertile field of spiritual practitioners.

> Pali: Yaññe vā yadi vā saddhe,
habyaṁ katvā yathārahaṁ;
Pasannacitto yajati,
sukhette brahmacārisu.

[¶110] When it’s well-gotten, well-offered, <j>and well-sacrificed,
to those worthy of a religious donation,
a sacrifice is truly abundant,
and even the deities are pleased.

> Pali: Suhutaṁ suyiṭṭhaṁ suppattaṁ,
Dakkhiṇeyyesu yaṁ kataṁ;
Yañño ca vipulo hoti,
Pasīdanti ca devatā.

[¶111] When an intelligent, faithful person,
sacrifices like this, with a mind of letting go,
that astute one is reborn
in a happy, pleasing world.”

> Pali: Evaṁ yajitvā medhāvī,
saddho muttena cetasā;
Abyābajjhaṁ sukhaṁ lokaṁ,
paṇḍito upapajjatī”ti.

[¶112] > Pali: Dasamaṁ.

[¶113] > Pali: Cakkavaggo catuttho.

[¶114] > Pali: Tassuddānaṁ

[¶115] > Pali: Cakko saṅgaho sīho,
Pasādo vassakārena pañcamaṁ;
Doṇo aparihāniyo patilīno,
Ujjayo udāyinā te dasāti.

## 5. With Rohitassa · AN 4.41–4.50

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/5/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/5/#p-N

[¶0] AN 4.41 · Ways of Developing Immersion Further

> Pali: AN 4.41 · Samādhibhāvanāsutta

[¶1] “Mendicants, there are these four ways of developing immersion further. What four? There is a way of developing immersion further that leads to blissful meditation in this life. There is a way of developing immersion further that leads to gaining knowledge and vision. There is a way of developing immersion further that leads to mindfulness and awareness. There is a way of developing immersion further that leads to the ending of defilements.

> Pali: “Catasso imā, bhikkhave, samādhibhāvanā. Katamā catasso? Atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati; atthi, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.

[¶2] And what is the way of developing immersion further that leads to blissful meditation in this life? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is the way of developing immersion further that leads to blissful meditation in this life.

> Pali: Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā diṭṭhadhammasukhavihārāya saṁvattati.

[¶3] And what is the way of developing immersion further that leads to gaining knowledge and vision? It’s when a mendicant applies their mind to the perception of light, focusing on the perception of day: as by day, so by night; as by night, so by day. And so, with an open and unenveloped heart, they develop a mind that’s full of radiance. This is the way of developing immersion further that leads to gaining knowledge and vision.

> Pali: Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati? Idha, bhikkhave, bhikkhu ālokasaññaṁ manasi karoti, divāsaññaṁ adhiṭṭhāti— yathā divā tathā rattiṁ, yathā rattiṁ tathā divā. Iti vivaṭena cetasā apariyonaddhena sappabhāsaṁ cittaṁ bhāveti. Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā ñāṇadassanappaṭilābhāya saṁvattati.

[¶4] And what is the way of developing immersion further that leads to mindfulness and awareness? It’s when a mendicant knows feelings as they arise, as they remain, and as they go away. They know perceptions as they arise, as they remain, and as they go away. They know thoughts as they arise, as they remain, and as they go away. This is the way of developing immersion further that leads to mindfulness and awareness.

> Pali: Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati? Idha, bhikkhave, bhikkhuno viditā vedanā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti; viditā saññā …pe… viditā vitakkā uppajjanti, viditā upaṭṭhahanti, viditā abbhatthaṁ gacchanti. Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā satisampajaññāya saṁvattati.

[¶5] And what is the way of developing immersion further that leads to the ending of defilements? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling, such is the origin of feeling, such is the disappearance of feeling. Such is perception, such is the origin of perception, such is the disappearance of perception. Such are choices, such is the origin of choices, such is the disappearance of choices. Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ This is the way of developing immersion further that leads to the ending of defilements.

> Pali: Katamā ca, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati? Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā, iti vedanāya samudayo, iti vedanāya atthaṅgamo; iti saññā, iti saññāya samudayo, iti saññāya atthaṅgamo; iti saṅkhārā, iti saṅkhārānaṁ samudayo, iti saṅkhārānaṁ atthaṅgamo; iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti. Ayaṁ, bhikkhave, samādhibhāvanā bhāvitā bahulīkatā āsavānaṁ khayāya saṁvattati.

[¶6] These are the four ways of developing immersion further. And it was in this connection that I said in ‘The Way to the Far Shore’, in ‘The Questions of Puṇṇaka’:

> Pali: Imā kho, bhikkhave, catasso samādhibhāvanā. Idañca pana metaṁ, bhikkhave, sandhāya bhāsitaṁ pārāyane puṇṇakapañhe:

[¶7] ‘Having appraised the world high and low,
there is nothing in the world that disturbs them.
Peaceful, unclouded, untroubled, <j>with no need for hope,
they’ve crossed over rebirth and old age, I declare.’”

> Pali: ‘Saṅkhāya lokasmiṁ paroparāni,
Yassiñjitaṁ natthi kuhiñci loke;
Santo vidhūmo anīgho nirāso,
Atāri so jātijaranti brūmī’”ti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] AN 4.42 · Ways of Answering Questions

> Pali: AN 4.42 · Pañhabyākaraṇasutta

[¶10] “Mendicants, there are these four ways of answering questions. What four? There is a question that should be answered categorically. There is a question that should be answered analytically. There is a question that should be answered with a counter-question. There is a question that should be set aside.

> Pali: “Cattārimāni, bhikkhave, pañhabyākaraṇāni. Katamāni cattāri? Atthi, bhikkhave, pañho ekaṁsabyākaraṇīyo; atthi, bhikkhave, pañho vibhajjabyākaraṇīyo; atthi, bhikkhave, pañho paṭipucchābyākaraṇīyo; atthi, bhikkhave, pañho ṭhapanīyo.

[¶11] These are the four ways of answering questions.

> Pali: Imāni kho, bhikkhave, cattāri pañhabyākaraṇānīti.

[¶12] One is stated categorically,
another analytically,
a third with a counter-question,
while a fourth is set aside.

> Pali: Ekaṁsavacanaṁ ekaṁ,
vibhajjavacanāparaṁ;
Tatiyaṁ paṭipuccheyya,
catutthaṁ pana ṭhāpaye.

[¶13] That sort of mendicant, <j>who knows each of these,
in line with good principles,
is said to be skilled
in the four kinds of questions.

> Pali: Yo ca tesaṁ tattha tattha,
jānāti anudhammataṁ;
Catupañhassa kusalo,
āhu bhikkhuṁ tathāvidhaṁ.

[¶14] They’re intimidating, hard to defeat,
deep, and hard to crush.
They’re expert in both
what the meaning is and what it isn’t.

> Pali: Durāsado duppasaho,
gambhīro duppadhaṁsiyo;
Atho atthe anatthe ca,
ubhayassa hoti kovido.

[¶15] Shunning what is not the meaning,
an astute person grasps the meaning.
An attentive one, comprehending the meaning,
is said to be astute.”

> Pali: Anatthaṁ parivajjeti,
atthaṁ gaṇhāti paṇḍito;
Atthābhisamayā dhīro,
paṇḍitoti pavuccatī”ti.

[¶16] > Pali: Dutiyaṁ.

[¶17] AN 4.43 · Valuing Anger

> Pali: AN 4.43 · Paṭhamakodhagarusutta

[¶18] “Mendicants, these four individuals are found in the world. What four? People who value anger, or denigration, or material things, or honor rather than the true teaching. These are the four individuals found in the world.

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Kodhagaru na saddhammagaru, makkhagaru na saddhammagaru, lābhagaru na saddhammagaru, sakkāragaru na saddhammagaru. Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmiṁ.

[¶19] These four individuals are found in the world. What four? People who value the true teaching rather than anger, or denigration, or material things, or honor. These are the four individuals found in the world.

> Pali: Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Saddhammagaru na kodhagaru, saddhammagaru na makkhagaru, saddhammagaru na lābhagaru, saddhammagaru na sakkāragaru. Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasminti.

[¶20] Mendicants who value anger and denigration,
possessions and honor,
don’t grow in the teaching
that was taught by the perfected Buddha.

> Pali: Kodhamakkhagarū bhikkhū,
lābhasakkāragāravā;
Na te dhamme virūhanti,
sammāsambuddhadesite.

[¶21] But those who value the true teaching,
who have lived it, and are living it now,
these do grow in the teaching
that was taught by the perfected Buddha.”

> Pali: Ye ca saddhammagaruno,
vihaṁsu viharanti ca;
Te ve dhamme virūhanti,
sammāsambuddhadesite”ti.

[¶22] > Pali: Tatiyaṁ.

[¶23] AN 4.44 · Valuing Anger (2nd)

> Pali: AN 4.44 · Dutiyakodhagarusutta

[¶24] “Mendicants, these four things oppose the true teaching. What four? Valuing anger, denigration, material things, and honor rather than the true teaching. These are the four things that oppose the true teaching.

> Pali: “Cattārome, bhikkhave, asaddhammā. Katame cattāro? Kodhagarutā na saddhammagarutā, makkhagarutā na saddhammagarutā, lābhagarutā na saddhammagarutā, sakkāragarutā na saddhammagarutā. Ime kho, bhikkhave, cattāro asaddhammā.

[¶25] These four things are the true teaching. What four? Valuing the true teaching rather than anger, denigration, material things, and honor. These are the four things that are the true teaching.

> Pali: Cattārome, bhikkhave, saddhammā. Katame cattāro? Saddhammagarutā na kodhagarutā, saddhammagarutā na makkhagarutā, saddhammagarutā na lābhagarutā, saddhammagarutā na sakkāragarutā. Ime kho, bhikkhave, cattāro saddhammāti.

[¶26] A mendicant who values anger and denigration,
possessions and honor,
doesn’t grow in the true teaching,
like a rotten seed in a good field.

> Pali: Kodhamakkhagaru bhikkhu,
lābhasakkāragāravo;
Sukhette pūtibījaṁva,
saddhamme na virūhati.

[¶27] But those who value the true teaching,
who have lived it, and are living it now,
these do grow in the teaching,
like well-watered herbs.”

> Pali: Ye ca saddhammagaruno,
vihaṁsu viharanti ca;
Te ve dhamme virūhanti,
snehānvayamivosadhā”ti.

[¶28] > Pali: Catutthaṁ.

[¶29] AN 4.45 · With Rohitassa

> Pali: AN 4.45 · Rohitassasutta

[¶30] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶31] Then, late at night, the glorious godling Rohitassa, lighting up the entire Jeta’s Grove, went up to the Buddha, bowed, stood to one side, and said to him:

> Pali: Atha kho rohitasso devaputto abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṁ jetavanaṁ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho rohitasso devaputto bhagavantaṁ etadavoca:

[¶32] “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?”

> Pali: “Yattha nu kho, bhante, na jāyati na jīyati na mīyati na cavati na upapajjati, sakkā nu kho so, bhante, gamanena lokassa anto ñātuṁ vā daṭṭhuṁ vā pāpuṇituṁ vā”ti?

[¶33] “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.”

> Pali: “Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī”ti.

[¶34] “It’s incredible, sir, it’s amazing, how well said this was by the Buddha.

> Pali: “Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitamidaṁ, bhante, bhagavatā: ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti.

[¶35] Once upon a time, I was a seer named Rohitassa, son of the benefactors. I was a sky-walker with psychic powers. I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. My stride was such that it could span from the eastern ocean to the western ocean. Having such speed and stride, this wish came to me: ‘I will reach the end of the world by traveling.’ 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.

> Pali: “Bhūtapubbāhaṁ, bhante, rohitasso nāma isi ahosiṁ bhojaputto iddhimā vehāsaṅgamo. Tassa mayhaṁ, bhante, evarūpo javo ahosi, seyyathāpi nāma daḷhadhammā dhanuggaho sikkhito katahattho katūpāsano lahukena asanena appakasirena tiriyaṁ tālacchāyaṁ atipāteyya. Tassa mayhaṁ, bhante, evarūpo padavītihāro ahosi, seyyathāpi nāma puratthimā samuddā pacchimo samuddo. Tassa mayhaṁ, bhante, evarūpena javena samannāgatassa evarūpena ca padavītihārena evarūpaṁ icchāgataṁ uppajji: ‘ahaṁ gamanena lokassa antaṁ pāpuṇissāmī’ti. So kho ahaṁ, bhante, aññatreva asitapītakhāyitasāyitā aññatra uccārapassāvakammā aññatra niddākilamathapaṭivinodanā vassasatāyuko vassasatajīvī vassasataṁ gantvā appatvāva lokassa antaṁ antarāyeva kālaṅkato.

[¶36] It’s incredible, sir, it’s amazing, how well said this was by the Buddha.”

> Pali: Acchariyaṁ, bhante, abbhutaṁ, bhante. Yāva subhāsitamidaṁ, bhante, bhagavatā: ‘yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyanti vadāmī’”ti.

[¶37] “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. 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.

> Pali: “‘Yattha kho, āvuso, na jāyati na jīyati na mīyati na cavati na upapajjati, nāhaṁ taṁ gamanena lokassa antaṁ ñāteyyaṁ daṭṭheyyaṁ patteyyan’ti vadāmi. Na cāhaṁ, āvuso, appatvāva lokassa antaṁ dukkhassa antakiriyaṁ vadāmi. Api cāhaṁ, āvuso, imasmiṁyeva byāmamatte kaḷevare sasaññimhi samanake lokañca paññāpemi lokasamudayañca lokanirodhañca lokanirodhagāminiñca paṭipadanti.

[¶38] The end of the world can never
be reached by traveling.
But without reaching the end of the world,
there’s no release from suffering.

> Pali: Gamanena na pattabbo,
lokassanto kudācanaṁ;
Na ca appatvā lokantaṁ,
dukkhā atthi pamocanaṁ.

[¶39] So an intelligent person, understanding the world,
has completed the spiritual journey and gone to the end of the world.
Assuaged, knowing the end of the world,
they do not hope for this world or the next.”

> Pali: Tasmā have lokavidū sumedho,
Lokantagū vusitabrahmacariyo;
Lokassa antaṁ samitāvi ñatvā,
Nāsīsatī lokamimaṁ parañcā”ti.

[¶40] > Pali: Pañcamaṁ.

[¶41] AN 4.47 · Very Far Apart

> Pali: AN 4.47 · Suvidūrasutta

[¶42] “Mendicants, these four things are very far apart. What four? The firmament and the earth. … The near and the far shore of the ocean. … Where the dazzling sun rises and where it sets. … The teaching of the virtuous and the teaching of the wicked. … These are the four things very far apart.

> Pali: “Cattārimāni, bhikkhave, suvidūravidūrāni. Katamāni cattāri? Nabhañca, bhikkhave, pathavī ca; idaṁ paṭhamaṁ suvidūravidūre. Orimañca, bhikkhave, tīraṁ samuddassa pārimañca; idaṁ dutiyaṁ suvidūravidūre. Yato ca, bhikkhave, verocano abbhudeti yattha ca atthameti; idaṁ tatiyaṁ suvidūravidūre. Satañca, bhikkhave, dhammo asatañca dhammo; idaṁ catutthaṁ suvidūravidūre. Imāni kho, bhikkhave, cattāri suvidūravidūrānīti.

[¶43] The firmament is far from the earth;
they say the other shore of the ocean is far;
and where the dazzling sun rises is far
from where that beacon sets.
But even further apart than that, they say,
is the teaching of the virtuous from the wicked.

> Pali: Nabhañca dūre pathavī ca dūre,
Pāraṁ samuddassa tadāhu dūre;
Yato ca verocano abbhudeti,
Pabhaṅkaro yattha ca atthameti;
Tato have dūrataraṁ vadanti,
Satañca dhammaṁ asatañca dhammaṁ.

[¶44] The company of the virtuous is reliable;
as long as it remains, it stays the same.
But the company of the wicked is fickle,
and so the teaching of the virtuous <j>is far from the wicked.”

> Pali: Abyāyiko hoti sataṁ samāgamo,
Yāvāpi tiṭṭheyya tatheva hoti;
Khippañhi veti asataṁ samāgamo,
Tasmā sataṁ dhammo asabbhi ārakā”ti.

[¶45] > Pali: Sattamaṁ.

[¶46] AN 4.48 · With Visākha, Pañcāli’s Son

> Pali: AN 4.48 · Visākhasutta

[¶47] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶48] Now at that time Venerable Visākha, Pañcāli’s son, was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk. His words were polished, clear, articulate, expressing the meaning, comprehensive, and independent.

> Pali: Tena kho pana samayena āyasmā visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti, poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāya.

[¶49] 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 addressed the mendicants: “Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?”

> Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā bhikkhū āmantesi: “Ko nu kho, bhikkhave, upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti?

[¶50] “Sir, it was Venerable Visākha, Pañcāli’s son.”

> Pali: “Āyasmā, bhante, visākho pañcālaputto upaṭṭhānasālāyaṁ bhikkhū dhammiyā kathāya sandasseti samādapeti samuttejeti sampahaṁseti poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyā”ti.

[¶51] Then the Buddha said to Visākha, “Good, good, Visākha! It’s good that you educate, encourage, fire up, and inspire the mendicants in the assembly hall with a Dhamma talk, with words that are polished, clear, articulate, expressing the meaning, comprehensive, and independent.

> Pali: Atha kho bhagavā āyasmantaṁ visākhaṁ pañcālaputtaṁ etadavoca: “sādhu sādhu, visākha. Sādhu kho tvaṁ, visākha, bhikkhū dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi poriyā vācāya vissaṭṭhāya anelagalāya atthassa viññāpaniyā pariyāpannāya anissitāyāti.

[¶52] Though an astute person is mixed up with fools,
they don’t know unless he speaks.
But when he speaks they know,
he’s teaching the state free of death.

> Pali: Nābhāsamānaṁ jānanti,
missaṁ bālehi paṇḍitaṁ;
Bhāsamānañca jānanti,
desentaṁ amataṁ padaṁ.

[¶53] He should speak and illustrate the teaching,
holding up the banner of the seers.
Words well spoken are the seers’ banner,
for the teaching is the banner of the seers.”

> Pali: Bhāsaye jotaye dhammaṁ,
paggaṇhe isinaṁ dhajaṁ;
Subhāsitadhajā isayo,
dhammo hi isinaṁ dhajo”ti.

[¶54] > Pali: Aṭṭhamaṁ.

[¶55] AN 4.49 · Perversions

> Pali: AN 4.49 · Vipallāsasutta

[¶56] “Mendicants, there are these four perversions of perception, thought, and view. What four?

> Pali: “Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. Katame cattāro?

[¶57] Taking impermanence as permanence.

> Pali: Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso;

[¶58] Taking suffering as happiness.

> Pali: dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso;

[¶59] Taking not-self as self.

> Pali: anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso;

[¶60] Taking ugliness as beauty.

> Pali: asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso.

[¶61] These are the four perversions of perception, thought, and view.

> Pali: Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.

[¶62] There are these four corrections of perception, thought, and view. What four?

> Pali: Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā. Katame cattāro?

[¶63] Taking impermanence as impermanence.

> Pali: Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;

[¶64] Taking suffering as suffering.

> Pali: dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;

[¶65] Taking not-self as not-self.

> Pali: anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;

[¶66] Taking ugliness as ugliness.

> Pali: asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso.

[¶67] These are the four corrections of perception, thought, and view.

> Pali: Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsāti.

[¶68] Perceiving impermanence as permanence,
suffering as happiness,
not-self as self,
and ugliness as beauty—
sentient beings are ruined by wrong view,
deranged, out of their minds.

> Pali: Anicce niccasaññino,
dukkhe ca sukhasaññino;
Anattani ca attāti,
asubhe subhasaññino;
Micchādiṭṭhihatā sattā,
khittacittā visaññino.

[¶69] Yoked by Māra’s yoke, these people
find no sanctuary from the yoke.
Sentient beings continue to transmigrate,
with ongoing birth and death.

> Pali: Te yogayuttā mārassa,
ayogakkhemino janā;
Sattā gacchanti saṁsāraṁ,
jātimaraṇagāmino.

[¶70] But when the Buddhas arise
in the world, those beacons
reveal this teaching,
that leads to the stilling of suffering.

> Pali: Yadā ca buddhā lokasmiṁ,
Uppajjanti pabhaṅkarā;
Te imaṁ dhammaṁ pakāsenti,
Dukkhūpasamagāminaṁ.

[¶71] When a wise person hears them,
they get their mind back.
Seeing impermanence as impermanence,
suffering as suffering,

> Pali: Tesaṁ sutvāna sappaññā,
sacittaṁ paccaladdhā te;
Aniccaṁ aniccato dakkhuṁ,
dukkhamaddakkhu dukkhato.

[¶72] not-self as not-self,
and ugliness as ugliness—
taking up right view,
they’ve risen above all suffering.”

> Pali: Anattani anattāti,
asubhaṁ asubhataddasuṁ;
Sammādiṭṭhisamādānā,
sabbaṁ dukkhaṁ upaccagun”ti.

[¶73] > Pali: Navamaṁ.

[¶74] AN 4.50 · Corruptions

> Pali: AN 4.50 · Upakkilesasutta

[¶75] “Mendicants, these four corruptions obscure the sun and moon, so they don’t glow and shine and dazzle. What four? Stormclouds … Fog … Smoke … An eclipse of Rāhu, lord of titans … These are four corruptions that obscure the sun and moon, so they don’t glow and shine and dazzle.

> Pali: “Cattārome, bhikkhave, candimasūriyānaṁ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Katame cattāro? Abbhā, bhikkhave, candimasūriyānaṁ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Mahikā, bhikkhave, candimasūriyānaṁ upakkilesā, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Dhūmo rajo, bhikkhave, candimasūriyānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Rāhu, bhikkhave, asurindo candimasūriyānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti. Ime kho, bhikkhave, cattāro candimasūriyānaṁ upakkilesā, yehi upakkilesehi upakkiliṭṭhā candimasūriyā na tapanti na bhāsanti na virocanti.

[¶76] In the same way, these four things corrupt ascetics and brahmins, so they don’t glow and shine and dazzle. What four?

> Pali: Evamevaṁ kho, bhikkhave, cattārome samaṇabrāhmaṇānaṁ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti. Katame cattāro?

[¶77] There are some ascetics and brahmins who drink beer and wine, not refraining from drinking beer and wine. This is the first thing that corrupts ascetics and brahmins …

> Pali: Santi, bhikkhave, eke samaṇabrāhmaṇā suraṁ pivanti merayaṁ, surāmerayapānā appaṭiviratā. Ayaṁ, bhikkhave, paṭhamo samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.

[¶78] There are some ascetics and brahmins who have sex, not refraining from sex. This is the second thing that corrupts ascetics and brahmins …

> Pali: Santi, bhikkhave, eke samaṇabrāhmaṇā methunaṁ dhammaṁ paṭisevanti, methunasmā dhammā appaṭiviratā. Ayaṁ, bhikkhave, dutiyo samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.

[¶79] There are some ascetics and brahmins who accept gold and currency, not refraining from receiving gold and currency. This is the third thing that corrupts ascetics and brahmins …

> Pali: Santi, bhikkhave, eke samaṇabrāhmaṇā jātarūparajataṁ sādiyanti, jātarūparajatapaṭiggahaṇā appaṭiviratā. Ayaṁ, bhikkhave, tatiyo samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.

[¶80] There are some ascetics and brahmins who make a living the wrong way, not refraining from wrong livelihood. This is the fourth thing that corrupts ascetics and brahmins …

> Pali: Santi, bhikkhave, eke samaṇabrāhmaṇā micchājīvena jīvanti, micchājīvā appaṭiviratā. Ayaṁ, bhikkhave, catuttho samaṇabrāhmaṇānaṁ upakkileso, yena upakkilesena upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocanti.

[¶81] These are four things that corrupt ascetics and brahmins, so they don’t glow and shine and dazzle.

> Pali: Ime kho, bhikkhave, cattāro samaṇabrāhmaṇānaṁ upakkilesā, yehi upakkilesehi upakkiliṭṭhā eke samaṇabrāhmaṇā na tapanti na bhāsanti na virocantīti.

[¶82] Some ascetics and brahmins
are plagued by greed and hate;
men shrouded by ignorance,
enjoying things that seem pleasant.

> Pali: Rāgadosaparikkiṭṭhā,
eke samaṇabrāhmaṇā;
Avijjānivutā posā,
piyarūpābhinandino.

[¶83] Drinking beer and wine,
having sex,
accepting currency and gold:
they’re ignorant.
Some ascetics and brahmins
make a living the wrong way.

> Pali: Suraṁ pivanti merayaṁ,
paṭisevanti methunaṁ;
Rajataṁ jātarūpañca,
sādiyanti aviddasū;
Micchājīvena jīvanti,
eke samaṇabrāhmaṇā.

[¶84] These corruptions were spoken of
by the Buddha, Kinsman of the Sun.
When corrupted by these,
some ascetics and brahmins
don’t shine or glow.
Impure, dirty creatures,

> Pali: Ete upakkilesā vuttā,
buddhenādiccabandhunā;
Yehi upakkilesehi,
eke samaṇabrāhmaṇā;
Na tapanti na bhāsanti,
asuddhā sarajā magā.

[¶85] swathed in darkness,
bondservants of craving, full of attachments,
swell the horrors of the charnel ground,
taking up future lives.”

> Pali: Andhakārena onaddhā,
taṇhādāsā sanettikā;
Vaḍḍhenti kaṭasiṁ ghoraṁ,
ādiyanti punabbhavan”ti.

[¶86] > Pali: Dasamaṁ.

[¶87] > Pali: Rohitassavaggo pañcamo.

[¶88] > Pali: Tassuddānaṁ

[¶89] > Pali: Samādhipañhā dve kodhā,
Rohitassāpare duve;
Suvidūravisākhavipallāsā,
Upakkilesena te dasāti.

[¶90] > Pali: Paṭhamo paṇṇāsako samatto.

## 6. Overflowing Merit · AN 4.51–4.60

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/6/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/6/#p-N

[¶0] AN 4.51 · Overflowing Merit

> Pali: AN 4.51 · Paṭhamapuññābhisandasutta

[¶1] At Sāvatthī.

> Pali: Sāvatthinidānaṁ.

[¶2] “Mendicants, 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. What four?

> Pali: “Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti. Katame cattāro?

[¶3] When a mendicant enters and remains in a limitless immersion of the heart while using a robe, the overflowing of merit for the donor is limitless …

> Pali: Yassa, bhikkhave, bhikkhu cīvaraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.

[¶4] When a mendicant enters and remains in a limitless immersion of the heart while eating almsfood, the overflowing of merit for the donor is limitless …

> Pali: Yassa, bhikkhave, bhikkhu piṇḍapātaṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.

[¶5] When a mendicant enters and remains in a limitless immersion of the heart while using lodgings, the overflowing of merit for the donor is limitless …

> Pali: Yassa, bhikkhave, bhikkhu senāsanaṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.

[¶6] When a mendicant enters and remains in a limitless immersion of the heart while using medicines and supplies for the sick, the overflowing of merit for the donor is limitless …

> Pali: Yassa, bhikkhave, bhikkhu gilānappaccayabhesajjaparikkhāraṁ paribhuñjamāno appamāṇaṁ cetosamādhiṁ upasampajja viharati, appamāṇo tassa puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.

[¶7] 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.

> Pali: Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti.

[¶8] When a noble disciple has these four kinds of overflowing merit and goodness, it’s not easy to grasp how much merit they have by saying that this is the extent of their overflowing merit … that leads to happiness. It’s simply reckoned as an incalculable, immeasurable, great mass of merit.

> Pali: Imehi ca pana, bhikkhave, catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gahetuṁ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchati.

[¶9] 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.

> Pali: Seyyathāpi, bhikkhave, mahāsamudde na sukaraṁ udakassa pamāṇaṁ gahetuṁ: ‘ettakāni udakāḷhakānīti vā, ettakāni udakāḷhakasatānīti vā, ettakāni udakāḷhakasahassānīti vā, ettakāni udakāḷhakasatasahassānīti vā’, atha kho asaṅkhyeyyo appameyyo mahāudakakkhandhotveva saṅkhyaṁ gacchati;

[¶10] In the same way, when a noble disciple has these four kinds of overflowing merit it’s simply reckoned as an incalculable, immeasurable, great mass of merit.

> Pali: evamevaṁ kho, bhikkhave, imehi catūhi puññābhisandehi kusalābhisandehi samannāgatassa ariyasāvakassa na sukaraṁ puññassa pamāṇaṁ gahetuṁ: ‘ettako puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattatī’ti. Atha kho asaṅkhyeyyo appameyyo mahāpuññakkhandhotveva saṅkhyaṁ gacchatīti.

[¶11] Hosts of people use the rivers,
and though the rivers are many,
all reach the great deep, the boundless ocean,
the cruel sea that’s home to precious gems.

> Pali: Mahodadhiṁ aparimitaṁ mahāsaraṁ,
Bahubheravaṁ ratanavarānamālayaṁ;
Najjo yathā naragaṇasaṅghasevitā,
Puthū savantī upayanti sāgaraṁ.

[¶12] In the same way, when a person gives <j>food, drink, and clothes;
and they’re a giver of beds, seats, and mats—
the streams of merit reach that astute person,
as the rivers bring their waters to the sea.”

> Pali: Evaṁ naraṁ annadapānavatthadaṁ,
Seyyānisajjattharaṇassa dāyakaṁ;
Puññassa dhārā upayanti paṇḍitaṁ,
Najjo yathā vārivahāva sāgaran”ti.

[¶13] > Pali: Paṭhamaṁ.

[¶14] AN 4.52 · Overflowing Merit (2nd)

> Pali: AN 4.52 · Dutiyapuññābhisandasutta

[¶15] “Mendicants, 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. What four?

> Pali: “Cattārome, bhikkhave, puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattanti. Katame cattāro?

[¶16] It’s when a noble disciple has experiential confidence in the Buddha: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is the first kind of overflowing merit …

> Pali: Idha, bhikkhave, ariyasāvako buddhe aveccappasādena samannāgato hoti: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’ti. Ayaṁ, bhikkhave, paṭhamo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.

[¶17] Furthermore, a noble disciple has experiential confidence in the teaching: ‘The teaching is well explained by the Buddha—apparent in the present life, immediately effective, inviting inspection, relevant, so that sensible people can know it for themselves.’ This is the second kind of overflowing merit …

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako dhamme aveccappasādena samannāgato hoti: ‘svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko paccattaṁ veditabbo viññūhī’ti. Ayaṁ, bhikkhave, dutiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.

[¶18] Furthermore, a noble disciple has experiential confidence in the Saṅgha: ‘The Saṅgha of the Buddha’s disciples is practicing the way that’s good, direct, systematic, and proper. It consists of the four pairs, the eight individual persons. This is the Saṅgha of the Buddha’s disciples that is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world.’ This is the third kind of overflowing merit …

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako saṅghe aveccappasādena samannāgato hoti: ‘suppaṭipanno bhagavato sāvakasaṅgho, ujuppaṭipanno bhagavato sāvakasaṅgho, ñāyappaṭipanno bhagavato sāvakasaṅgho, sāmīcippaṭipanno bhagavato sāvakasaṅgho, yadidaṁ cattāri purisayugāni aṭṭha purisapuggalā, esa bhagavato sāvakasaṅgho āhuneyyo pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassā’ti. Ayaṁ, bhikkhave, tatiyo puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.

[¶19] Furthermore, a noble disciple’s ethical conduct is loved by the noble ones, unbroken, impeccable, spotless, and unmarred, liberating, praised by sensible people, not mistaken, and leading to immersion. This is the fourth kind of overflowing merit …

> Pali: Puna caparaṁ, bhikkhave, ariyasāvako ariyakantehi sīlehi samannāgato hoti akhaṇḍehi acchiddehi asabalehi akammāsehi bhujissehi viññuppasatthehi aparāmaṭṭhehi samādhisaṁvattanikehi. Ayaṁ, bhikkhave, catuttho puññābhisando kusalābhisando sukhassāhāro sovaggiko sukhavipāko saggasaṁvattaniko iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattati.

[¶20] 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.

> Pali: Ime kho, bhikkhave, cattāro puññābhisandā kusalābhisandā sukhassāhārā sovaggikā sukhavipākā saggasaṁvattanikā iṭṭhāya kantāya manāpāya hitāya sukhāya saṁvattantīti.

[¶21] Whoever has faith in the Realized One,
unwavering and well grounded;
whose ethical conduct is good,
praised and loved by the noble ones;

> Pali: Yassa saddhā tathāgate,
acalā suppatiṭṭhitā;
Sīlañca yassa kalyāṇaṁ,
ariyakantaṁ pasaṁsitaṁ.

[¶22] who has confidence in the Saṅgha,
and correct view:
they’re said to be prosperous,
their life is not in vain.

> Pali: Saṅghe pasādo yassatthi,
ujubhūtañca dassanaṁ;
Adaliddoti taṁ āhu,
amoghaṁ tassa jīvitaṁ.

[¶23] So let the wise devote themselves
to faith, ethical behavior,
confidence, and insight into the teaching,
remembering the instructions of the Buddhas.”

> Pali: Tasmā saddhañca sīlañca,
pasādaṁ dhammadassanaṁ;
Anuyuñjetha medhāvī,
saraṁ buddhāna sāsanan”ti.

[¶24] > Pali: Dutiyaṁ.

[¶25] AN 4.53 · Living Together (1st)

> Pali: AN 4.53 · Paṭhamasaṁvāsasutta

[¶26] At one time the Buddha was traveling along the road between Madhurā and Verañjā, as were several householders, both women and men. The Buddha left the road and sat at the root of a tree, where the householders saw him.

> Pali: Ekaṁ samayaṁ bhagavā antarā ca madhuraṁ antarā ca verañjaṁ addhānamaggappaṭipanno hoti. Sambahulāpi kho gahapatī ca gahapatāniyo ca antarā ca madhuraṁ antarā ca verañjaṁ addhānamaggappaṭipannā honti. Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle (…) nisīdi. Addasaṁsu kho gahapatī ca gahapatāniyo ca bhagavantaṁ aññatarasmiṁ rukkhamūle nisinnaṁ.

[¶27] They went up to the Buddha, bowed, and sat down to one side. The Buddha said to them:

> Pali: Disvā yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te gahapatī ca gahapatāniyo ca bhagavā etadavoca:

[¶28] “Householders, there are four ways of living together. What four?

> Pali: “Cattārome, gahapatayo, saṁvāsā. Katame cattāro?

[¶29] A male zombie living with a female zombie;

> Pali: Chavo chavāya saddhiṁ saṁvasati,

[¶30] a male zombie living with a goddess;

> Pali: chavo deviyā saddhiṁ saṁvasati,

[¶31] a god living with a female zombie;

> Pali: devo chavāya saddhiṁ saṁvasati,

[¶32] a god living with a goddess.

> Pali: devo deviyā saddhiṁ saṁvasati.

[¶33] And how does a male zombie live with a female zombie? It’s when the husband kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. He’s unethical, of bad character, living at home with his heart full of the stain of stinginess, abusing and insulting ascetics and brahmins. And the wife is also … unethical, of bad character … That’s how a male zombie lives with a female zombie.

> Pali: Kathañca, gahapatayo, chavo chavāya saddhiṁ saṁvasati? Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṁ; bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṁ. Evaṁ kho, gahapatayo, chavo chavāya saddhiṁ saṁvasati.

[¶34] And how does a male zombie live with a goddess? It’s when the husband … is unethical, of bad character … But the wife doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume beer, wine, and liquor intoxicants. She’s ethical, of good character, living at home with heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. That’s how a male zombie lives with a goddess.

> Pali: Kathañca, gahapatayo, chavo deviyā saddhiṁ saṁvasati? Idha, gahapatayo, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī surāmerayamajjapamādaṭṭhāyī dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṁ; bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṁ. Evaṁ kho, gahapatayo, chavo deviyā saddhiṁ saṁvasati.

[¶35] And how does a god live with a female zombie? It’s when the husband … is ethical, of good character … But the wife … is unethical, of bad character … That’s how a god lives with a female zombie.

> Pali: Kathañca, gahapatayo, devo chavāya saddhiṁ saṁvasati? Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato surāmerayamajjapamādaṭṭhānā paṭivirato sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṁ; bhariyā khvassa hoti pāṇātipātinī …pe… surāmerayamajjapamādaṭṭhāyinī dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṁ. Evaṁ kho, gahapatayo, devo chavāya saddhiṁ saṁvasati.

[¶36] And how does a god live with a goddess? It’s when the husband … is ethical, of good character … And the wife is also … ethical, of good character … That’s how a god lives with a goddess.

> Pali: Kathañca, gahapatayo, devo deviyā saddhiṁ saṁvasati? Idha, gahapatayo, sāmiko hoti pāṇātipātā paṭivirato …pe… sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṁ; bhariyāpissa hoti pāṇātipātā paṭiviratā …pe… surāmerayamajjapamādaṭṭhānā paṭiviratā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṁ. Evaṁ kho, gahapatayo, devo deviyā saddhiṁ saṁvasati.

[¶37] These are the four ways of living together.

> Pali: Ime kho, gahapatayo, cattāro saṁvāsāti.

[¶38] When both are unethical,
miserly and abusive,
then wife and husband
live together as zombies.

> Pali: Ubho ca honti dussīlā,
kadariyā paribhāsakā;
Te honti jānipatayo,
chavā saṁvāsamāgatā.

[¶39] When the husband is unethical,
miserly and abusive,
but the wife is ethical,
bountiful, rid of stinginess,
she’s a goddess living
with a zombie for a husband.

> Pali: Sāmiko hoti dussīlo,
kadariyo paribhāsako;
Bhariyā sīlavatī hoti,
vadaññū vītamaccharā;
Sāpi devī saṁvasati,
chavena patinā saha.

[¶40] When the husband is ethical,
bountiful, rid of stinginess,
but the wife is unethical,
miserly and abusive,
she’s a zombie living
with a god for a husband.

> Pali: Sāmiko sīlavā hoti,
vadaññū vītamaccharo;
Bhariyā hoti dussīlā,
kadariyā paribhāsikā;
Sāpi chavā saṁvasati,
devena patinā saha.

[¶41] When both are faithful and bountiful,
disciplined, living righteously,
then wife and husband
say nice things to each other.

> Pali: Ubho saddhā vadaññū ca,
saññatā dhammajīvino;
Te honti jānipatayo,
aññamaññaṁ piyaṁvadā.

[¶42] Their needs are amply satisfied,
so they live at ease.
Their enemies are downhearted,
when both are equal in ethics.

> Pali: Atthāsaṁ pacurā honti,
phāsukaṁ upajāyati;
Amittā dummanā honti,
ubhinnaṁ samasīlinaṁ.

[¶43] Having practiced the teaching here,
both equal in precepts and observances,
they delight in the heavenly realm,
enjoying all the pleasures they desire.”

> Pali: Idha dhammaṁ caritvāna,
samasīlabbatā ubho;
Nandino devalokasmiṁ,
modanti kāmakāmino”ti.

[¶44] > Pali: Tatiyaṁ.

[¶45] AN 4.54 · Living Together (2nd)

> Pali: AN 4.54 · Dutiyasaṁvāsasutta

[¶46] “Mendicants, there are four ways of living together. What four?

> Pali: “Cattārome, bhikkhave, saṁvāsā. Katame cattāro?

[¶47] A male zombie living with a female zombie;

> Pali: Chavo chavāya saddhiṁ saṁvasati,

[¶48] a male zombie living with a goddess;

> Pali: chavo deviyā saddhiṁ saṁvasati,

[¶49] a god living with a female zombie;

> Pali: devo chavāya saddhiṁ saṁvasati,

[¶50] a god living with a goddess.

> Pali: devo deviyā saddhiṁ saṁvasati.

[¶51] And how does a male zombie live with a female zombie? It’s when the husband kills living creatures, steals, commits sexual misconduct; he uses speech that’s false, backbiting, 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. And the wife is also … unethical, of bad character … That’s how a male zombie lives with a female zombie.

> Pali: Kathañca, bhikkhave, chavo chavāya saddhiṁ saṁvasati. Idha, bhikkhave, sāmiko hoti pāṇātipātī adinnādāyī kāmesumicchācārī musāvādī pisuṇavāco pharusavāco samphappalāpī abhijjhālu byāpannacitto micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṁ; bhariyāpissa hoti pāṇātipātinī adinnādāyinī kāmesumicchācārinī musāvādinī pisuṇavācā pharusavācā samphappalāpinī abhijjhālunī byāpannacittā micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṁ. Evaṁ kho, bhikkhave, chavo chavāya saddhiṁ saṁvasati.

[¶52] And how does a male zombie live with a goddess? It’s when the husband … is unethical, of bad character … But the wife doesn’t kill living creatures, steal, or commit sexual misconduct. She doesn’t use speech that’s false, divisive, harsh, or nonsensical. And she’s contented, kind-hearted, with right view. She’s ethical, of good character, living at home with heart rid of the stain of stinginess, not abusing and insulting ascetics and brahmins. That’s how a male zombie lives with a goddess.

> Pali: Kathañca, bhikkhave, chavo deviyā saddhiṁ saṁvasati? Idha, bhikkhave, sāmiko hoti pāṇātipātī …pe… micchādiṭṭhiko dussīlo pāpadhammo maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosakaparibhāsako samaṇabrāhmaṇānaṁ; bhariyā khvassa hoti pāṇātipātā paṭiviratā adinnādānā paṭiviratā kāmesumicchācārā paṭiviratā musāvādā paṭiviratā pisuṇāya vācāya paṭiviratā pharusāya vācāya paṭiviratā samphappalāpā paṭiviratā anabhijjhālunī abyāpannacittā sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṁ. Evaṁ kho, bhikkhave, chavo deviyā saddhiṁ saṁvasati.

[¶53] And how does a god live with a female zombie? It’s when the husband … is ethical, of good character … But the wife … is unethical, of bad character … That’s how a god lives with a female zombie.

> Pali: Kathañca, bhikkhave, devo chavāya saddhiṁ saṁvasati? Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato adinnādānā paṭivirato kāmesumicchācārā paṭivirato musāvādā paṭivirato pisuṇāya vācāya paṭivirato pharusāya vācāya paṭivirato samphappalāpā paṭivirato anabhijjhālu abyāpannacitto sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṁ; bhariyā khvassa hoti pāṇātipātinī …pe… micchādiṭṭhikā dussīlā pāpadhammā maccheramalapariyuṭṭhitena cetasā agāraṁ ajjhāvasati akkosikaparibhāsikā samaṇabrāhmaṇānaṁ. Evaṁ kho, bhikkhave, devo chavāya saddhiṁ saṁvasati.

[¶54] And how does a god live with a goddess? It’s when the husband … is ethical, of good character … And the wife is also … ethical, of good character … That’s how a god lives with a goddess.

> Pali: Kathañca, bhikkhave, devo deviyā saddhiṁ saṁvasati? Idha, bhikkhave, sāmiko hoti pāṇātipātā paṭivirato …pe… sammādiṭṭhiko sīlavā kalyāṇadhammo vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosakaparibhāsako samaṇabrāhmaṇānaṁ; bhariyāpissa hoti pāṇātipātā paṭiviratā …pe… sammādiṭṭhikā sīlavatī kalyāṇadhammā vigatamalamaccherena cetasā agāraṁ ajjhāvasati anakkosikaparibhāsikā samaṇabrāhmaṇānaṁ. Evaṁ kho, bhikkhave, devo deviyā saddhiṁ saṁvasati.

[¶55] These are the four ways of living together.” …

> Pali: Ime kho, bhikkhave, cattāro saṁvāsāti.

[¶56] > Pali: Ubho ca honti dussīlā,
kadariyā paribhāsakā;
Te honti jānipatayo,
chavā saṁvāsamāgatā.

[¶57] > Pali: Sāmiko hoti dussīlo,
kadariyo paribhāsako;
Bhariyā sīlavatī hoti,
vadaññū vītamaccharā;
Sāpi devī saṁvasati,
chavena patinā saha.

[¶58] > Pali: Sāmiko sīlavā hoti,
vadaññū vītamaccharo;
Bhariyā hoti dussīlā,
kadariyā paribhāsikā;
Sāpi chavā saṁvasati,
devena patinā saha.

[¶59] > Pali: Ubho saddhā vadaññū ca,
saññatā dhammajīvino;
Te honti jānipatayo,
aññamaññaṁ piyaṁvadā.

[¶60] > Pali: Atthāsaṁ pacurā honti,
phāsukaṁ upajāyati;
Amittā dummanā honti,
ubhinnaṁ samasīlinaṁ.

[¶61] > Pali: Idha dhammaṁ caritvāna,
samasīlabbatā ubho;
Nandino devalokasmiṁ,
modanti kāmakāmino”ti.

[¶62] > Pali: Catutthaṁ.

[¶63] AN 4.55 · Equality (1st)

> Pali: AN 4.55 · Paṭhamasamajīvīsutta

[¶64] So I have heard. At one time the Buddha was staying in the land of the Bhaggas at Crocodile’s Bellow, in the deer park at Bhesakaḷā’s Wood.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā bhaggesu viharati susumāragire bhesakaḷāvane migadāye.

[¶65] 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 down on the seat spread out.

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena nakulapituno gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.

[¶66] 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. We want to see each other in both this life and the next.”

> Pali: Atha kho nakulapitā ca gahapati nakulamātā ca gahapatānī yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho nakulapitā gahapati bhagavantaṁ etadavoca: “Yato me, bhante, nakulamātā gahapatānī daharasseva daharā ānītā, nābhijānāmi nakulamātaraṁ gahapatāniṁ manasāpi aticaritā, kuto pana kāyena. Iccheyyāma mayaṁ, bhante, diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passitun”ti.

[¶67] Then Nakula’s mother said to the Buddha, “Sir, ever since we were both young, and I was given in marriage to Nakula’s father, I can’t recall betraying him even in thought, still less in deed. We want to see each other in both this life and the next.”

> Pali: Nakulamātāpi kho gahapatānī bhagavantaṁ etadavoca: “yatohaṁ, bhante, nakulapituno gahapatissa daharasseva daharā ānītā, nābhijānāmi nakulapitaraṁ gahapatiṁ manasāpi aticaritā, kuto pana kāyena. Iccheyyāma mayaṁ, bhante, diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passitun”ti.

[¶68] “Householders, if wife and husband want to see each other in both this life and the next, they should be equals in faith, ethics, generosity, and wisdom.

> Pali: “Ākaṅkheyyuñce, gahapatayo, ubho jānipatayo diṭṭhe ceva dhamme aññamaññaṁ passituṁ abhisamparāyañca aññamaññaṁ passituṁ ubhova assu samasaddhā samasīlā samacāgā samapaññā, te diṭṭhe ceva dhamme aññamaññaṁ passanti abhisamparāyañca aññamaññaṁ passantīti.

[¶69] When both are faithful and bountiful,
disciplined, living righteously,
then wife and husband
say nice things to each other.

> Pali: Ubho saddhā vadaññū ca,
saññatā dhammajīvino;
Te honti jānipatayo,
aññamaññaṁ piyaṁvadā.

[¶70] Their needs are amply satisfied,
so they live at ease.
Their enemies are downhearted,
when both are equal in ethics.

> Pali: Atthāsaṁ pacurā honti,
phāsukaṁ upajāyati;
Amittā dummanā honti,
ubhinnaṁ samasīlinaṁ.

[¶71] Having practiced the teaching here,
both equal in precepts and observances,
they delight in the heavenly realm,
enjoying all the pleasures they desire.”

> Pali: Idha dhammaṁ caritvāna,
samasīlabbatā ubho;
Nandino devalokasmiṁ,
modanti kāmakāmino”ti.

[¶72] > Pali: Pañcamaṁ.

[¶73] AN 4.57 · Suppavāsā

> Pali: AN 4.57 · Suppavāsāsutta

[¶74] At one time the Buddha was staying in the land of the Koliyans, where they have a town named Pajjanika.

> Pali: Ekaṁ samayaṁ bhagavā koliyesu viharati pajjanikaṁ nāma koliyānaṁ nigamo.

[¶75] Then the Buddha robed up in the morning and, taking his bowl and robe, went to the home of Suppavāsā the Koliyan, where he sat down on the seat spread out. Then Suppavāsā served and satisfied the Buddha with her own hands with delicious fresh and cooked foods. When the Buddha had eaten and washed his hand and bowl, she sat down to one side. The Buddha said to her:

> Pali: Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena suppavāsāya koliyadhītuyā nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho suppavāsā koliyadhītā bhagavantaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. Atha kho suppavāsā koliyadhītā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho suppavāsaṁ koliyadhītaraṁ bhagavā etadavoca:

[¶76] “Suppavāsā, when a noble disciple gives food, she gives the recipients four things. What four? Long life, beauty, happiness, and strength. Giving long life, she has long life as a god or human. Giving beauty, she has beauty as a god or human. Giving happiness, she has happiness as a god or human. Giving strength, she has strength as a god or human. When a noble disciple gives food, she gives the recipients these four things.

> Pali: “Bhojanaṁ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṁ cattāri ṭhānāni deti. Katamāni cattāri? Āyuṁ deti, vaṇṇaṁ deti, sukhaṁ deti, balaṁ deti. Āyuṁ kho pana datvā āyussa bhāginī hoti dibbassa vā mānusassa vā. Vaṇṇaṁ datvā vaṇṇassa bhāginī hoti dibbassa vā mānusassa vā. Sukhaṁ datvā sukhassa bhāginī hoti dibbassa vā mānusassa vā. Balaṁ datvā balassa bhāginī hoti dibbassa vā mānusassa vā. Bhojanaṁ, suppavāse, dentī ariyasāvikā paṭiggāhakānaṁ imāni cattāri ṭhānāni detīti.

[¶77] When she gives well-prepared food,
pure, fine, and full of flavor,
that offering—given to the sincere,
who have good conduct, and are big-hearted—
joins merit to merit. It’s very fruitful,
and is praised by those who know the world.

> Pali: Susaṅkhataṁ bhojanaṁ yā dadāti,
Suciṁ paṇītaṁ rasasā upetaṁ;
Sā dakkhiṇā ujjugatesu dinnā,
Caraṇūpapannesu mahaggatesu;
Puññena puññaṁ saṁsandamānā,
Mahapphalā lokavidūna vaṇṇitā.

[¶78] Those who recall such sacrifices,
live in the world full of inspiration.
They’ve driven out the stain of stinginess, <j>root and all,
blameless, they go to a heavenly place.”

> Pali: Etādisaṁ yaññamanussarantā,
Ye vedajātā vicaranti loke;
Vineyya maccheramalaṁ samūlaṁ,
Aninditā saggamupenti ṭhānan”ti.

[¶79] > Pali: Sattamaṁ.

[¶80] AN 4.58 · Sudatta

> Pali: AN 4.58 · Sudattasutta

[¶81] Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶82] “Householder, when a noble disciple gives food, they give the recipients four things. What four? Long life, beauty, happiness, and strength. Giving long life, they have long life as a god or human. … Giving beauty … happiness … strength … When a noble disciple gives food, they give the recipients these four things.

> Pali: “Bhojanaṁ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṁ cattāri ṭhānāni deti. Katamāni cattāri? Āyuṁ deti, vaṇṇaṁ deti, sukhaṁ deti, balaṁ deti. Āyuṁ kho pana datvā āyussa bhāgī hoti dibbassa vā mānusassa vā. Vaṇṇaṁ datvā … sukhaṁ datvā … balaṁ datvā balassa bhāgī hoti dibbassa vā mānusassa vā. Bhojanaṁ, gahapati, dadamāno ariyasāvako paṭiggāhakānaṁ imāni cattāri ṭhānāni detīti.

[¶83] Carefully giving food at the right time,
to those who are disciplined, <j>eating only what others give,
you provide them with four things:
long life, beauty, happiness, and strength.

> Pali: Yo saññatānaṁ paradattabhojinaṁ,
Kālena sakkacca dadāti bhojanaṁ;
Cattāri ṭhānāni anuppavecchati,
Āyuñca vaṇṇañca sukhaṁ balañca.

[¶84] A person who gives long life, beauty,
happiness, and strength,
has long life and fame
wherever they’re reborn.”

> Pali: So āyudāyī vaṇṇadāyī,
sukhaṁ balaṁ dado naro;
Dīghāyu yasavā hoti,
yattha yatthūpapajjatī”ti.

[¶85] > Pali: Aṭṭhamaṁ.

[¶86] AN 4.60 · Lay Practice

> Pali: AN 4.60 · Gihisāmīcisutta

[¶87] Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶88] “Householder, when a noble disciple does four things they are practicing appropriately for a layperson, which brings fame and leads to heaven. What four? It’s when a noble disciple serves the mendicant Saṅgha with robes, almsfood, lodgings, and medicines and supplies for the sick. When a noble disciple does these four things they are practicing appropriately for a layperson, which brings fame and leads to heaven.

> Pali: “Catūhi kho, gahapati, dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṁ paṭipanno hoti yasopaṭilābhiniṁ saggasaṁvattanikaṁ. Katamehi catūhi? Idha, gahapati, ariyasāvako bhikkhusaṅghaṁ paccupaṭṭhito hoti cīvarena, bhikkhusaṅghaṁ paccupaṭṭhito hoti piṇḍapātena, bhikkhusaṅghaṁ paccupaṭṭhito hoti senāsanena, bhikkhusaṅghaṁ paccupaṭṭhito hoti gilānappaccayabhesajjaparikkhārena. Imehi kho, gahapati, catūhi dhammehi samannāgato ariyasāvako gihisāmīcipaṭipadaṁ paṭipanno hoti yasopaṭilābhiniṁ saggasaṁvattanikanti.

[¶89] Those who are astute practice the way
that’s appropriate for laypeople.
They provide those who are ethical
and rightly comported with robes,

> Pali: Gihisāmīcipaṭipadaṁ,
paṭipajjanti paṇḍitā;
Sammaggate sīlavante,
cīvarena upaṭṭhitā.

[¶90] almsfood, lodgings,
and supplies for the sick.
Their merit always grows
by day and by night.
They pass on to a place in heaven,
having done excellent deeds.”

> Pali: Piṇḍapātasayanena,
Gilānappaccayena ca;
Tesaṁ divā ca ratto ca,
Sadā puññaṁ pavaḍḍhati;
Saggañca kamatiṭṭhānaṁ,
Kammaṁ katvāna bhaddakan”ti.

[¶91] > Pali: Dasamaṁ.

[¶92] > Pali: Puññābhisandavaggo paṭhamo.

[¶93] > Pali: Tassuddānaṁ

[¶94] > Pali: Dve puññābhisandā dve ca,
saṁvāsā samajīvino;
Suppavāsā sudatto ca,
bhojanaṁ gihisāmicīti.

## 7. Fitting Deeds · AN 4.61–4.70

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/7/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/7/#p-N

[¶0] AN 4.61 · Fitting Deeds

> Pali: AN 4.61 · Pattakammasutta

[¶1] Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶2] “Householder, these four things, which are likable, desirable, and agreeable are hard to get in the world. What four? The first thing is the wish: ‘May wealth come to me by legitimate means!’

> Pali: “Cattārome, gahapati, dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ. Katame cattāro? Bhogā me uppajjantu sahadhammenāti, ayaṁ paṭhamo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ.

[¶3] The second thing, having got wealth by legitimate means, is the wish: ‘May fame come to me, together with my family and mentors.’

> Pali: Bhoge laddhā sahadhammena yaso me āgacchatu saha ñātīhi saha upajjhāyehīti, ayaṁ dutiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ.

[¶4] The third thing, having got wealth and fame, is the wish: ‘May I live long, keeping alive for a long time!’

> Pali: Bhoge laddhā sahadhammena yasaṁ laddhā saha ñātīhi saha upajjhāyehi ciraṁ jīvāmi dīghamāyuṁ pālemīti, ayaṁ tatiyo dhammo iṭṭho kanto manāpo dullabho lokasmiṁ.

[¶5] 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!’ These are the four things, which are likable, desirable, and agreeable, but hard to get in the world.

> Pali: Bhoge laddhā sahadhammena yasaṁ laddhā saha ñātīhi saha upajjhāyehi ciraṁ jīvitvā dīghamāyuṁ pāletvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjāmīti, ayaṁ catuttho dhammo iṭṭho kanto manāpo dullabho lokasmiṁ. Ime kho, gahapati, cattāro dhammā iṭṭhā kantā manāpā dullabhā lokasmiṁ.

[¶6] These next four things lead to the getting of those four things. What four? Accomplishment in faith, ethics, generosity, and wisdom.

> Pali: Imesaṁ kho, gahapati, catunnaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ cattāro dhammā paṭilābhāya saṁvattanti. Katame cattāro? Saddhāsampadā, sīlasampadā, cāgasampadā, paññāsampadā.

[¶7] And what is accomplishment in faith? It’s when a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ This is called accomplishment in faith.

> Pali: Katamā ca, gahapati, saddhāsampadā? Idha, gahapati, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ: ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi, satthā devamanussānaṁ buddho bhagavā’ti. Ayaṁ vuccati, gahapati, saddhāsampadā.

[¶8] And what is accomplishment in ethics? It’s when a noble disciple doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. This is called accomplishment in ethics.

> Pali: Katamā ca, gahapati, sīlasampadā? Idha, gahapati, ariyasāvako pāṇātipātā paṭivirato hoti …pe… surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ayaṁ vuccati, gahapati, sīlasampadā.

[¶9] And what is accomplishment in generosity? It’s when a noble disciple lives at home with heart rid of the stain of stinginess, freely generous, open-handed, loving to let go, committed to charity, loving to give and to share. This is called accomplishment in generosity.

> Pali: Katamā ca, gahapati, cāgasampadā? Idha, gahapati, ariyasāvako vigatamalamaccherena cetasā agāraṁ ajjhāvasati muttacāgo payatapāṇi vosaggarato yācayogo dānasaṁvibhāgarato. Ayaṁ vuccati, gahapati, cāgasampadā.

[¶10] And what is accomplishment in wisdom? When your heart is mastered by covetousness and immoral greed, you do what you shouldn’t, and fail to do what you should. Your fame and happiness fall to dust. When your heart is mastered by ill will … dullness and drowsiness … restlessness and remorse … doubt, you do what you shouldn’t, and fail to do what you should. Your fame and happiness fall to dust.

> Pali: Katamā ca, gahapati, paññāsampadā? Abhijjhāvisamalobhābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti. Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. Byāpādābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti. Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. Thinamiddhābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti kiccaṁ aparādheti. Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. Uddhaccakukkuccābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti. Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati. Vicikicchābhibhūtena, gahapati, cetasā viharanto akiccaṁ karoti, kiccaṁ aparādheti. Akiccaṁ karonto kiccaṁ aparādhento yasā ca sukhā ca dhaṁsati.

[¶11] Knowing that ‘covetousness and immoral greed are corruptions of the mind’, that noble disciple gives them up. Knowing that ‘ill will …’ … ‘dullness and drowsiness …’ … ‘restlessness and remorse …’ … ‘doubt is a corruption of the mind’, that noble disciple gives it up.

> Pali: Sa kho so, gahapati, ariyasāvako abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobhaṁ cittassa upakkilesaṁ pajahati. Byāpādo cittassa upakkilesoti, iti viditvā byāpādaṁ cittassa upakkilesaṁ pajahati. Thinamiddhaṁ cittassa upakkilesoti, iti viditvā thinamiddhaṁ cittassa upakkilesaṁ pajahati. Uddhaccakukkuccaṁ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṁ cittassa upakkilesaṁ pajahati. Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchaṁ cittassa upakkilesaṁ pajahati.

[¶12] When a noble disciple has given up these things, they’re called ‘a noble disciple of great wisdom, of widespread wisdom, who sees what matters, and is accomplished in wisdom’. This is called accomplishment in wisdom. These are the four things that lead to the getting of the four things, which are likable, desirable, and agreeable, but hard to get in the world.

> Pali: Yato ca kho, gahapati, ariyasāvakassa abhijjhāvisamalobho cittassa upakkilesoti, iti viditvā abhijjhāvisamalobho cittassa upakkileso pahīno hoti. Byāpādo cittassa upakkilesoti, iti viditvā byāpādo cittassa upakkileso pahīno hoti. Thinamiddhaṁ cittassa upakkilesoti, iti viditvā thinamiddhaṁ cittassa upakkileso pahīno hoti. Uddhaccakukkuccaṁ cittassa upakkilesoti, iti viditvā uddhaccakukkuccaṁ cittassa upakkileso pahīno hoti. Vicikicchā cittassa upakkilesoti, iti viditvā vicikicchā cittassa upakkileso pahīno hoti. Ayaṁ vuccati, gahapati, ariyasāvako mahāpañño puthupañño āpātadaso paññāsampanno. Ayaṁ vuccati, gahapati, paññāsampadā. Imesaṁ kho, gahapati, catunnaṁ dhammānaṁ iṭṭhānaṁ kantānaṁ manāpānaṁ dullabhānaṁ lokasmiṁ ime cattāro dhammā paṭilābhāya saṁvattanti.

[¶13] There are four fitting deeds that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow. What four?

> Pali: Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi cattāri pattakammāni kattā hoti. Katamāni cattāri?

[¶14] To start with, with his legitimate wealth he makes himself happy and pleased, keeping himself properly happy. He makes his mother and father happy … He makes his children, partners, bondservants, workers, and staff happy … He makes his friends and colleagues happy … This is his first usage within means on a deserved and fitting cause.

> Pali: Idha, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi attānaṁ sukheti pīṇeti sammā sukhaṁ pariharati. Mātāpitaro sukheti pīṇeti sammā sukhaṁ pariharati. Puttadāradāsakammakaraporise sukheti pīṇeti sammā sukhaṁ pariharati. Mittāmacce sukheti pīṇeti sammā sukhaṁ pariharati. Idamassa paṭhamaṁ ṭhānagataṁ hoti pattagataṁ āyatanaso paribhuttaṁ.

[¶15] Furthermore, with his legitimate wealth he defends himself against threats from such things as fire, flood, rulers, bandits, or unloved heirs. He keeps himself safe. This is his second usage within means on a deserved and fitting cause.

> Pali: Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi yā tā honti āpadā aggito vā udakato vā rājato vā corato vā appiyato vā dāyādato, tathārūpāsu āpadāsu pariyodhāya saṁvattati. Sotthiṁ attānaṁ karoti. Idamassa dutiyaṁ ṭhānagataṁ hoti pattagataṁ āyatanaso paribhuttaṁ.

[¶16] Furthermore, with his legitimate wealth he makes five spirit-offerings: to relatives, guests, ancestors, king, and deities. This is his third expenditure in an appropriate sphere on a deserved and fitting cause.

> Pali: Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi pañcabaliṁ kattā hoti— ñātibaliṁ, atithibaliṁ, pubbapetabaliṁ, rājabaliṁ, devatābaliṁ. Idamassa tatiyaṁ ṭhānagataṁ hoti pattagataṁ āyatanaso paribhuttaṁ.

[¶17] Furthermore, with his legitimate wealth he establishes an uplifting religious donation for ascetics and brahmins—those who refrain from 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 usage within means on a deserved and fitting cause.

> Pali: Puna caparaṁ, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi ye te samaṇabrāhmaṇā madappamādā paṭiviratā khantisoracce niviṭṭhā ekamattānaṁ damenti, ekamattānaṁ samenti, ekamattānaṁ parinibbāpenti, tathārūpesu samaṇabrāhmaṇesu uddhaggikaṁ dakkhiṇaṁ patiṭṭhāpeti sovaggikaṁ sukhavipākaṁ saggasaṁvattanikaṁ. Idamassa catutthaṁ ṭhānagataṁ hoti pattagataṁ āyatanaso paribhuttaṁ.

[¶18] These are the four fitting deeds that a noble disciple does with the legitimate wealth he has earned by his efforts and initiative, built up with his own hands, gathered by the sweat of the brow.

> Pali: Sa kho so, gahapati, ariyasāvako uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi imāni cattāri pattakammāni kattā hoti.

[¶19] Whatever wealth is spent on something other than these four fitting deeds is said to not be usage within means on a deserved and fitting cause. But whatever wealth is spent on these four fitting deeds is said to be usage within means on a deserved and fitting cause.

> Pali: Yassa kassaci, gahapati, aññatra imehi catūhi pattakammehi bhogā parikkhayaṁ gacchanti, ime vuccanti, gahapati, bhogā aṭṭhānagatā apattagatā anāyatanaso paribhuttā. Yassa kassaci, gahapati, imehi catūhi pattakammehi bhogā parikkhayaṁ gacchanti, ime vuccanti, gahapati, bhogā ṭhānagatā pattagatā āyatanaso paribhuttāti.

[¶20] ‘I’ve enjoyed my wealth, <j>supporting those who depend on me;
I’ve overcome losses;
I’ve given uplifting religious donations;
and made the five spirit-offerings.
I have served the ethical and
disciplined spiritual practitioners.

> Pali: Bhuttā bhogā bhatā bhaccā,
Vitiṇṇā āpadāsu me;
Uddhaggā dakkhiṇā dinnā,
Atho pañcabalī katā;
Upaṭṭhitā sīlavanto,
Saññatā brahmacārayo.

[¶21] I’ve achieved the goal
for which an astute layperson
wishes to gain wealth.
I don’t regret what I’ve done.’

> Pali: Yadatthaṁ bhogaṁ iccheyya,
paṇḍito gharamāvasaṁ;
So me attho anuppatto,
kataṁ ananutāpiyaṁ.

[¶22] A mortal man who recollects this
stands firm in the teaching of the noble ones.
They’re praised in this life,
and they depart to rejoice in heaven.”

> Pali: Etaṁ anussaraṁ macco,
ariyadhamme ṭhito naro;
Idheva naṁ pasaṁsanti,
pecca sagge pamodatī”ti.

[¶23] > Pali: Paṭhamaṁ.

[¶24] AN 4.62 · Debtlessness

> Pali: AN 4.62 · Ānaṇyasutta

[¶25] Then the householder Anāthapiṇḍika went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho anāthapiṇḍiko gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho anāthapiṇḍikaṁ gahapatiṁ bhagavā etadavoca:

[¶26] “Householder, these four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion. What four? The happiness of ownership, using wealth, debtlessness, and blamelessness.

> Pali: “Cattārimāni, gahapati, sukhāni adhigamanīyāni gihinā kāmabhoginā kālena kālaṁ samayena samayaṁ upādāya. Katamāni cattāri? Atthisukhaṁ, bhogasukhaṁ, ānaṇyasukhaṁ, anavajjasukhaṁ.

[¶27] And what is the happiness of ownership? It’s when a gentleman 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. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of ownership’.

> Pali: Katamañca, gahapati, atthisukhaṁ? Idha, gahapati, kulaputtassa bhogā honti uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā. So ‘bhogā me atthi uṭṭhānavīriyādhigatā bāhābalaparicitā sedāvakkhittā dhammikā dhammaladdhā’ti adhigacchati sukhaṁ, adhigacchati somanassaṁ. Idaṁ vuccati, gahapati, atthisukhaṁ.

[¶28] And what is the happiness of using wealth? It’s when a gentleman uses his legitimate wealth, and makes merit with it. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of using wealth’.

> Pali: Katamañca, gahapati, bhogasukhaṁ? Idha, gahapati, kulaputto uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi paribhuñjati puññāni ca karoti. So ‘uṭṭhānavīriyādhigatehi bhogehi bāhābalaparicitehi sedāvakkhittehi dhammikehi dhammaladdhehi paribhuñjāmi puññāni ca karomī’ti adhigacchati sukhaṁ, adhigacchati somanassaṁ. Idaṁ vuccati, gahapati, bhogasukhaṁ.

[¶29] And what is the happiness of debtlessness? It’s when a gentleman owes no debt, large or small, to anyone. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of debtlessness’.

> Pali: Katamañca, gahapati, ānaṇyasukhaṁ? Idha, gahapati, kulaputto na kassaci kiñci dhāreti appaṁ vā bahuṁ vā. So ‘na kassaci kiñci dhāremi appaṁ vā bahuṁ vā’ti adhigacchati sukhaṁ, adhigacchati somanassaṁ. Idaṁ vuccati, gahapati, ānaṇyasukhaṁ.

[¶30] And what is the happiness of blamelessness? It’s when a noble disciple has blameless conduct by way of body, speech, and mind. When he reflects on this, he’s filled with pleasure and happiness. This is called ‘the happiness of blamelessness’.

> Pali: Katamañca, gahapati, anavajjasukhaṁ? Idha, gahapati, ariyasāvako anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti. So ‘anavajjenamhi kāyakammena samannāgato, anavajjena vacīkammena samannāgato, anavajjena manokammena samannāgato’ti adhigacchati sukhaṁ, adhigacchati somanassaṁ. Idaṁ vuccati, gahapati, anavajjasukhaṁ.

[¶31] These four kinds of happiness can be earned by a layperson who enjoys sensual pleasures, depending on time and occasion.

> Pali: Imāni kho, gahapati, cattāri sukhāni adhigamanīyāni gihinā kāmabhoginā kālena kālaṁ samayena samayaṁ upādāyāti.

[¶32] Knowing the happiness of debtlessness,
and the extra happiness of possession,
a mortal enjoying the happiness of using wealth,
then discerns clearly with wisdom.

> Pali: Ānaṇyasukhaṁ ñatvāna,
Atho atthisukhaṁ paraṁ;
Bhuñjaṁ bhogasukhaṁ macco,
Tato paññā vipassati.

[¶33] Discerning clearly, a clever person knows
both kinds of happiness:
the other kind is not worth a sixteenth part
of the happiness of blamelessness.”

> Pali: Vipassamāno jānāti,
ubho bhoge sumedhaso;
Anavajjasukhassetaṁ,
kalaṁ nāgghati soḷasin”ti.

[¶34] > Pali: Dutiyaṁ.

[¶35] AN 4.63 · Living with Divinity

> Pali: AN 4.63 · Brahmasutta

[¶36] “Mendicants, a family where the children honor their parents in their home is said to live with divinity. A family where the children honor their parents in their home is said to live with the first tutors. A family where the children honor their parents in their home is said to live with the elder gods. A family where the children honor their parents in their home is said to live with those worthy of offerings dedicated to the gods.

> Pali: “Sabrahmakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sapubbācariyakāni, bhikkhave, tāni kulāni, yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sapubbadevatāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti. Sāhuneyyakāni, bhikkhave, tāni kulāni yesaṁ puttānaṁ mātāpitaro ajjhāgāre pūjitā honti.

[¶37] ‘Divinity’ is a term for your parents.

> Pali: Brahmāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.

[¶38] ‘First tutors’ is a term for your parents.

> Pali: Pubbācariyāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.

[¶39] ‘Elder gods’ is a term for your parents.

> Pali: Pubbadevatāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.

[¶40] ‘Worthy of an offering dedicated to the gods’ is a term for your parents.

> Pali: Āhuneyyāti, bhikkhave, mātāpitūnaṁ etaṁ adhivacanaṁ.

[¶41] Why is that? Parents are very helpful to their children, they raise them, nurture them, and show them the world.

> Pali: Taṁ kissa hetu? Bahukārā, bhikkhave, mātāpitaro, puttānaṁ āpādakā posakā imassa lokassa dassetāroti.

[¶42] Parents are said to be ‘Divinity’
and ‘first tutors’.
They’re worthy of offerings dedicated to the gods <j>from their children,
for they love their offspring.

> Pali: Brahmāti mātāpitaro,
pubbācariyāti vuccare;
Āhuneyyā ca puttānaṁ,
pajāya anukampakā.

[¶43] Therefore an astute person
would revere them and honor them
with food and drink,
clothes and bedding,
by anointing and bathing,
and by washing their feet.

> Pali: Tasmā hi ne namasseyya,
sakkareyya ca paṇḍito;
Annena atha pānena,
vatthena sayanena ca;
Ucchādanena nhāpanena,
pādānaṁ dhovanena ca.

[¶44] Because they look after
their parents like this,
they’re praised in this life by the astute,
and they depart to rejoice in heaven.”

> Pali: Tāya naṁ pāricariyāya,
mātāpitūsu paṇḍitā;
Idheva naṁ pasaṁsanti,
pecca sagge pamodatī”ti.

[¶45] > Pali: Tatiyaṁ.

[¶46] AN 4.64 · Hell

> Pali: AN 4.64 · Nirayasutta

[¶47] “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They kill living creatures, steal, commit sexual misconduct, and lie. Someone with these four qualities is placed in hell as if delivered there.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi catūhi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ nirayeti.

[¶48] Killing, stealing,
telling lies,
and visiting others’ wives:
astute people don’t praise these things.”

> Pali: Pāṇātipāto adinnādānaṁ,
Musāvādo ca vuccati;
Paradāragamanañcāpi,
Nappasaṁsanti paṇḍitā”ti.

[¶49] > Pali: Catutthaṁ.

[¶50] AN 4.65 · Appearance

> Pali: AN 4.65 · Rūpasutta

[¶51] “Mendicants, these four individuals are found in the world. What four? There are those whose estimation of and confidence in others is based on their appearance, on their voice, on their mortification, and on principle.

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Rūpappamāṇo rūpappasanno, ghosappamāṇo ghosappasanno, lūkhappamāṇo lūkhappasanno, dhammappamāṇo dhammappasanno—

[¶52] These are the four individuals found in the world.

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasminti.

[¶53] Those who judge on appearance,
and those swayed by a voice,
are full of desire and greed;
those people just don’t understand.

> Pali: Ye ca rūpe pamāṇiṁsu,
ye ca ghosena anvagū;
Chandarāgavasūpetā,
nābhijānanti te janā.

[¶54] Not knowing what’s inside,
nor seeing what’s outside,
the fool shut in on every side,
gets carried away by a voice.

> Pali: Ajjhattañca na jānāti,
bahiddhā ca na passati;
Samantāvaraṇo bālo,
sa ve ghosena vuyhati.

[¶55] Not knowing what’s inside,
but discerning what’s outside,
seeing the fruit outside,
they’re also carried away by a voice.

> Pali: Ajjhattañca na jānāti,
bahiddhā ca vipassati;
Bahiddhā phaladassāvī,
sopi ghosena vuyhati.

[¶56] Understanding what’s inside,
and discerning what’s outside,
seeing without hindrances,
they don’t get carried away by a voice.”

> Pali: Ajjhattañca pajānāti,
bahiddhā ca vipassati;
Vinīvaraṇadassāvī,
na so ghosena vuyhatī”ti.

[¶57] > Pali: Pañcamaṁ.

[¶58] AN 4.66 · Greedy

> Pali: AN 4.66 · Sarāgasutta

[¶59] “Mendicants, these four individuals are found in the world. What four? The greedy, the hateful, the delusional, and the conceited.

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Sarāgo, sadoso, samoho, samāno—

[¶60] These are the four individuals found in the world.

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasminti.

[¶61] Full of desire for desirable things,
enjoying things that seem pleasant,
beings veiled by delusion
only tighten their bonds.

> Pali: Sārattā rajanīyesu,
Piyarūpābhinandino;
Mohena āvutā sattā,
Baddhā vaḍḍhenti bandhanaṁ.

[¶62] Born of greed, born of hate,
born of delusion: the ignorant
do unskillful deeds
that afflict and produce pain.

> Pali: Rāgajaṁ dosajañcāpi,
mohajaṁ cāpaviddasū;
Karontākusalaṁ kammaṁ,
savighātaṁ dukhudrayaṁ.

[¶63] If you act out of these qualities, <j>that’s what you become.
But men shrouded by ignorance,
are blind, with no eyes to see,
and they never imagine that this could be so.”

> Pali: Avijjānivutā posā,
andhabhūtā acakkhukā;
Yathā dhammā tathā santā,
na tassevanti maññare”ti.

[¶64] > Pali: Chaṭṭhaṁ.

[¶65] AN 4.67 · The Snake King

> Pali: AN 4.67 · Ahirājasutta

[¶66] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

[¶67] Now, at that time a monk in Sāvatthī passed away due to a snake bite. Then several mendicants went up to the Buddha, bowed, sat down to one side, and said to him, “Sir, a monk in Sāvatthī has passed away due to a snake bite.”

> Pali: Tena kho pana samayena sāvatthiyaṁ aññataro bhikkhu ahinā daṭṭho kālaṅkato hoti. Atha kho sambahulā bhikkhū yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinnā kho te bhikkhū bhagavantaṁ etadavocuṁ: “idha, bhante, sāvatthiyaṁ aññataro bhikkhu ahinā daṭṭho kālaṅkato”ti.

[¶68] “Mendicants, that monk mustn’t have spread a mind of love to the four royal snake families. If he had, he wouldn’t have died due to a snake bite.

> Pali: “Na hi nūna so, bhikkhave, bhikkhu cattāri ahirājakulāni mettena cittena phari. Sace hi so, bhikkhave, bhikkhu cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṁ kareyya.

[¶69] What four? The royal snake families of Virūpakkha, Erāpatha, Chabyāputta, and Kaṇhāgotamaka. …

> Pali: Katamāni cattāri? Virūpakkhaṁ ahirājakulaṁ, erāpathaṁ ahirājakulaṁ, chabyāputtaṁ ahirājakulaṁ, kaṇhāgotamakaṁ ahirājakulaṁ. Na hi nūna so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phari. Sace hi so, bhikkhave, bhikkhu imāni cattāri ahirājakulāni mettena cittena phareyya, na hi so, bhikkhave, bhikkhu ahinā daṭṭho kālaṁ kareyya.

[¶70] Mendicants, I urge you to spread a mind of love to the four royal snake families, for your own safety, security, and protection.

> Pali: Anujānāmi, bhikkhave, imāni cattāri ahirājakulāni mettena cittena pharituṁ attaguttiyā attarakkhāya attaparittāyāti.

[¶71] I love the Virūpakkhas,
the Erāpathas I love,
I love the Chabyāputtas,
the Kaṇhāgotamakas I love.

> Pali: Virūpakkhehi me mettaṁ,
Mettaṁ erāpathehi me;
Chabyāputtehi me mettaṁ,
Mettaṁ kaṇhāgotamakehi ca.

[¶72] I love the footless creatures,
the two-footed I love,
I love the four-footed,
the many-footed I love.

> Pali: Apādakehi me mettaṁ,
mettaṁ dvipādakehi me;
Catuppadehi me mettaṁ,
mettaṁ bahuppadehi me.

[¶73] May the footless not harm me!
May I not be harmed by the two-footed!
May the four-footed not harm me!
May I not be harmed by the many-footed!

> Pali: Mā maṁ apādako hiṁsi,
mā maṁ hiṁsi dvipādako;
Mā maṁ catuppado hiṁsi,
mā maṁ hiṁsi bahuppado.

[¶74] All sentient beings, all living things,
all creatures, every one:
may they see only nice things,
may bad not come to anyone.

> Pali: Sabbe sattā sabbe pāṇā,
sabbe bhūtā ca kevalā;
Sabbe bhadrāni passantu,
mā kañci pāpamāgamā.

[¶75] The Buddha is immeasurable,
the teaching is immeasurable,
the Saṅgha is immeasurable.
But limited are reptiles,

> Pali: Appamāṇo buddho,
Appamāṇo dhammo;
Appamāṇo saṅgho,
Pamāṇavantāni sarīsapāni.

[¶76] snakes and scorpions, centipedes,
spiders and lizards and mice.
I’ve made this safeguard, I’ve made this protection:
go away, creatures!
And so I revere the Blessed One,
I revere the seven perfectly awakened Buddhas.”

> Pali: Ahivicchikā satapadī,
Uṇṇanābhī sarabū mūsikā;
Katā me rakkhā katā me parittā,
Paṭikkamantu bhūtāni;
Sohaṁ namo bhagavato,
Namo sattannaṁ sammāsambuddhānan”ti.

[¶77] > Pali: Sattamaṁ.

[¶78] AN 4.68 · Devadatta

> Pali: AN 4.68 · Devadattasutta

[¶79] At one time the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain, not long after Devadatta had left. There the Buddha spoke to the mendicants about Devadatta:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate acirapakkante devadatte. Tatra kho bhagavā devadattaṁ ārabbha bhikkhū āmantesi:

[¶80] “Possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

> Pali: “attavadhāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi. Parābhavāya, bhikkhave, devadattassa lābhasakkārasiloko udapādi.

[¶81] It’s like a banana plant … or a bamboo … or a reed, all of which bear fruit to their own ruin and downfall …

> Pali: Seyyathāpi, bhikkhave, kadalī attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; evamevaṁ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. Seyyathāpi, bhikkhave, veḷu attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; evamevaṁ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi. Seyyathāpi, bhikkhave, naḷo attavadhāya phalaṁ deti, parābhavāya phalaṁ deti; evamevaṁ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādi.

[¶82] It’s like a mule, which becomes pregnant to its own ruin and downfall. In the same way, possessions, honor, and popularity came to Devadatta for his own ruin and downfall.

> Pali: Seyyathāpi, bhikkhave, assatarī attavadhāya gabbhaṁ gaṇhāti, parābhavāya gabbhaṁ gaṇhāti; evamevaṁ kho, bhikkhave, attavadhāya devadattassa lābhasakkārasiloko udapādi, parābhavāya devadattassa lābhasakkārasiloko udapādīti.

[¶83] The banana plant is destroyed by its own fruit,
as are the bamboo and the reed.
Honor destroys a reprobate,
as pregnancy destroys a mule.”

> Pali: Phalaṁ ve kadaliṁ hanti,
phalaṁ veḷuṁ phalaṁ naḷaṁ;
Sakkāro kāpurisaṁ hanti,
gabbho assatariṁ yathā”ti.

[¶84] > Pali: Aṭṭhamaṁ.

[¶85] AN 4.69 · Effort

> Pali: AN 4.69 · Padhānasutta

[¶86] “Mendicants, there are these four efforts. What four? The efforts to restrain, to give up, to develop, and to preserve.

> Pali: “Cattārimāni, bhikkhave, padhānāni. Katamāni cattāri? Saṁvarappadhānaṁ, pahānappadhānaṁ, bhāvanāppadhānaṁ, anurakkhaṇāppadhānaṁ.

[¶87] And what, mendicants, is the effort to restrain? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities don’t arise. This is called the effort to restrain.

> Pali: Katamañca, bhikkhave, saṁvarappadhānaṁ? Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Idaṁ vuccati, bhikkhave, saṁvarappadhānaṁ.

[¶88] And what, mendicants, is the effort to give up? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that bad, unskillful qualities are given up. This is called the effort to give up.

> Pali: Katamañca, bhikkhave, pahānappadhānaṁ? Idha, bhikkhave, bhikkhu uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Idaṁ vuccati, bhikkhave, pahānappadhānaṁ.

[¶89] And what, mendicants, is the effort to develop? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities arise. This is called the effort to develop.

> Pali: Katamañca, bhikkhave, bhāvanāppadhānaṁ? Idha, bhikkhave, bhikkhu anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Idaṁ vuccati, bhikkhave, bhāvanāppadhānaṁ.

[¶90] And what, mendicants, is the effort to preserve? It’s when you generate enthusiasm, try, make an effort, exert the mind, and strive so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. This is called the effort to preserve.

> Pali: Katamañca, bhikkhave, anurakkhaṇāppadhānaṁ? Idha, bhikkhave, bhikkhu uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Idaṁ vuccati, bhikkhave, anurakkhaṇāppadhānaṁ.

[¶91] These are the four efforts.

> Pali: Imāni kho, bhikkhave, cattāri padhānānīti.

[¶92] Restraint and giving up,
development and preservation:
these are the four efforts
taught by the Kinsman of the Sun.
Any mendicant who keenly applies these
may attain the ending of suffering.”

> Pali: Saṁvaro ca pahānañca,
bhāvanā anurakkhaṇā;
Ete padhānā cattāro,
desitādiccabandhunā;
Yo hi bhikkhu idhātāpī,
khayaṁ dukkhassa pāpuṇe”ti.

[¶93] > Pali: Navamaṁ.

[¶94] AN 4.70 · Unprincipled

> Pali: AN 4.70 · Adhammikasutta

[¶95] “At a time when kings are unprincipled, royal officials become unprincipled. When royal officials are unprincipled, brahmins and householders become unprincipled. When brahmins and householders are unprincipled, the people of town and country become unprincipled. When the people of town and country are unprincipled, the courses of the moon and sun become erratic. … the courses of the stars and constellations … the days and nights … the months and fortnights … the seasons and years become erratic. … the blowing of the winds becomes erratic and chaotic. … the deities are angered. … the heavens don’t provide enough rain. … the crops ripen erratically. When people eat crops that have ripened erratically, they become short-lived, ugly, weak, and sickly.

> Pali: “Yasmiṁ, bhikkhave, samaye rājāno adhammikā honti, rājāyuttāpi tasmiṁ samaye adhammikā honti. Rājāyuttesu adhammikesu brāhmaṇagahapatikāpi tasmiṁ samaye adhammikā honti. Brāhmaṇagahapatikesu adhammikesu negamajānapadāpi tasmiṁ samaye adhammikā honti. Negamajānapadesu adhammikesu visamaṁ candimasūriyā parivattanti. Visamaṁ candimasūriyesu parivattantesu visamaṁ nakkhattāni tārakarūpāni parivattanti. Visamaṁ nakkhattesu tārakarūpesu parivattantesu visamaṁ rattindivā parivattanti. Visamaṁ rattindivesu parivattantesu visamaṁ māsaddhamāsā parivattanti. Visamaṁ māsaddhamāsesu parivattantesu visamaṁ utusaṁvaccharā parivattanti. Visamaṁ utusaṁvaccharesu parivattantesu visamaṁ vātā vāyanti visamā apañjasā. Visamaṁ vātesu vāyantesu visamesu apañjasesu devatā parikupitā bhavanti. Devatāsu parikupitāsu devo na sammā dhāraṁ anuppavecchati. Deve na sammā dhāraṁ anuppavecchante visamapākāni sassāni bhavanti. Visamapākāni, bhikkhave, sassāni manussā paribhuñjantā appāyukā honti dubbaṇṇā ca bavhābādhā ca.

[¶96] At a time when kings are principled, royal officials become principled. … brahmins and householders … people of town and country become principled. When the people of town and country are principled, the courses of the sun and moon become regular. … the stars and constellations … the days and nights … the months and fortnights … the seasons and years become regular. … the blowing of the winds becomes regular and orderly. … the deities are not angered. … the heavens provide plenty of rain. When the heavens provide plenty of rain, the crops ripen well. When people eat crops that have ripened well, they become long-lived, beautiful, strong, and healthy.

> Pali: Yasmiṁ, bhikkhave, samaye rājāno dhammikā honti, rājāyuttāpi tasmiṁ samaye dhammikā honti. Rājāyuttesu dhammikesu brāhmaṇagahapatikāpi tasmiṁ samaye dhammikā honti. Brāhmaṇagahapatikesu dhammikesu negamajānapadāpi tasmiṁ samaye dhammikā honti. Negamajānapadesu dhammikesu samaṁ candimasūriyā parivattanti. Samaṁ candimasūriyesu parivattantesu samaṁ nakkhattāni tārakarūpāni parivattanti. Samaṁ nakkhattesu tārakarūpesu parivattantesu samaṁ rattindivā parivattanti. Samaṁ rattindivesu parivattantesu samaṁ māsaddhamāsā parivattanti. Samaṁ māsaddhamāsesu parivattantesu samaṁ utusaṁvaccharā parivattanti. Samaṁ utusaṁvaccharesu parivattantesu samaṁ vātā vāyanti samā pañjasā. Samaṁ vātesu vāyantesu samesu pañjasesu devatā aparikupitā bhavanti. Devatāsu aparikupitāsu devo sammā dhāraṁ anuppavecchati. Deve sammā dhāraṁ anuppavecchante samapākāni sassāni bhavanti. Samapākāni, bhikkhave, sassāni manussā paribhuñjantā dīghāyukā ca honti vaṇṇavanto ca balavanto ca appābādhā cāti.

[¶97] When cattle cross a river,
if the bull goes off course,
they all go off course,
because their leader is off course.

> Pali: Gunnañce taramānānaṁ,
jimhaṁ gacchati puṅgavo;
Sabbā tā jimhaṁ gacchanti,
nette jimhaṁ gate sati.

[¶98] So it is for humans:
when the one deemed chief
behaves badly,
what do you expect the rest to do?
The whole nation sleeps badly,
when the king is unprincipled.

> Pali: Evamevaṁ manussesu,
yo hoti seṭṭhasammato;
So ce adhammaṁ carati,
pageva itarā pajā;
Sabbaṁ raṭṭhaṁ dukkhaṁ seti,
rājā ce hoti adhammiko.

[¶99] When cattle cross a river,
if the bull goes straight,
they all go straight,
because their leader is straight.

> Pali: Gunnañce taramānānaṁ,
ujuṁ gacchati puṅgavo;
Sabbā tā ujuṁ gacchanti,
nette ujuṁ gate sati.

[¶100] So it is for humans:
when the one deemed chief
does the right thing,
what do you expect the rest to do?
The whole nation sleeps at ease,
when the king is just.”

> Pali: Evamevaṁ manussesu,
yo hoti seṭṭhasammato;
So sace dhammaṁ carati,
pageva itarā pajā;
Sabbaṁ raṭṭhaṁ sukhaṁ seti,
rājā ce hoti dhammiko”ti.

[¶101] > Pali: Dasamaṁ.

[¶102] > Pali: Pattakammavaggo dutiyo.

[¶103] > Pali: Tassuddānaṁ

[¶104] > Pali: Pattakammaṁ ānaṇyako,
Sabrahmanirayā rūpena pañcamaṁ;
Sarāgaahirājā devadatto,
Padhānaṁ adhammikena cāti.

## 8. Sure Bet · AN 4.71–4.80

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/8/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/8/#p-N

[¶0] AN 4.71 · Effort

> Pali: AN 4.71 · Padhānasutta

[¶1] “Mendicants, when a mendicant has four things their practice is a sure bet, and they have laid the groundwork for ending the defilements. What four? It’s when a mendicant is ethical, learned, energetic, and wise. When a mendicant possesses these four things their practice is a sure bet, and they have laid the groundwork for ending the defilements.”

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāya. Katamehi catūhi? Idha, bhikkhave, bhikkhu sīlavā hoti, bahussuto hoti, āraddhavīriyo hoti, paññavā hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] AN 4.72 · Right View

> Pali: AN 4.72 · Sammādiṭṭhisutta

[¶4] “Mendicants, when a mendicant has four things their practice is a sure bet, and they have laid the groundwork for ending the defilements. What four? Thoughts of renunciation, good will, and harmlessness; and right view. When a mendicant possesses these four things their practice is a sure bet, and they have laid the groundwork for ending the defilements.”

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāya. Katamehi catūhi? Nekkhammavitakkena, abyāpādavitakkena, avihiṁsāvitakkena, sammādiṭṭhiyā— imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu apaṇṇakappaṭipadaṁ paṭipanno hoti, yoni cassa āraddhā hoti āsavānaṁ khayāyā”ti.

[¶5] > Pali: Dutiyaṁ.

[¶6] AN 4.73 · A True Person

> Pali: AN 4.73 · Sappurisasutta

[¶7] “Mendicants, an untrue person can be known by four qualities. What four?

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato asappuriso veditabbo. Katamehi catūhi?

[¶8] To start with, an untrue person speaks ill of another even when not asked, let alone when asked. But when summoned for questioning they speak ill of another in full detail, not leaving anything out. That’s how to know that this is an untrue person.

> Pali: Idha, bhikkhave, asappuriso yo hoti parassa avaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa. Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṁ vitthārena parassa avaṇṇaṁ bhāsitā hoti. Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti.

[¶9] Furthermore, an untrue person doesn’t speak well of another even when asked, let alone when not asked. But when summoned for questioning they speak well of another without giving the full details, leaving many things out. That’s how to know that this is an untrue person.

> Pali: Puna caparaṁ, bhikkhave, asappuriso yo hoti parassa vaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa. Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṁ avitthārena parassa vaṇṇaṁ bhāsitā hoti. Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti.

[¶10] Furthermore, an untrue person doesn’t speak ill of themselves even when asked, let alone when not asked. But when summoned for questioning they speak ill of themselves without giving the full details, leaving many things out. That’s how to know that this is an untrue person.

> Pali: Puna caparaṁ, bhikkhave, asappuriso yo hoti attano avaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa. Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṁ avitthārena attano avaṇṇaṁ bhāsitā hoti. Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti.

[¶11] Furthermore, an untrue person speaks well of themselves even when not asked, let alone when asked. But when summoned for questioning they speak well of themselves in full detail, not leaving anything out. That’s how to know that this is an untrue person. An untrue person can be known by these four qualities.

> Pali: Puna caparaṁ, bhikkhave, asappuriso yo hoti attano vaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa. Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṁ vitthārena attano vaṇṇaṁ bhāsitā hoti. Veditabbametaṁ, bhikkhave, asappuriso ayaṁ bhavanti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato asappuriso veditabbo.

[¶12] A true person can be known by four qualities. What four?

> Pali: Catūhi, bhikkhave, dhammehi samannāgato sappuriso veditabbo. Katamehi catūhi?

[¶13] To start with, a true person doesn’t speak ill of another even when asked, let alone when not asked. But when summoned for questioning they speak ill of another without giving the full details, leaving many things out. That’s how to know that this is a true person.

> Pali: Idha, bhikkhave, sappuriso yo hoti parassa avaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa. Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṁ avitthārena parassa avaṇṇaṁ bhāsitā hoti. Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti.

[¶14] Furthermore, a true person speaks well of another even when not asked, let alone when asked. But when summoned for questioning they speak well of another in full detail, not leaving anything out. That’s how to know that this is a true person.

> Pali: Puna caparaṁ, bhikkhave, sappuriso yo hoti parassa vaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa. Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṁ vitthārena parassa vaṇṇaṁ bhāsitā hoti. Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti.

[¶15] Furthermore, a true person speaks ill of themselves even when not asked, let alone when asked. But when led on by questions they speak ill of themselves in full detail, not leaving anything out. That’s how to know that this is a true person.

> Pali: Puna caparaṁ, bhikkhave, sappuriso yo hoti attano avaṇṇo taṁ apuṭṭhopi pātu karoti, ko pana vādo puṭṭhassa. Puṭṭho kho pana pañhābhinīto ahāpetvā alambitvā paripūraṁ vitthārena attano avaṇṇaṁ bhāsitā hoti. Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti.

[¶16] Furthermore, a true person doesn’t speak well of themselves even when asked, let alone when not asked. But when summoned for questioning they speak well of themselves without giving the full details, leaving many things out. That’s how to know that this is a true person. A true person can be known by these four qualities.

> Pali: Puna caparaṁ, bhikkhave, sappuriso yo hoti attano vaṇṇo taṁ puṭṭhopi na pātu karoti, ko pana vādo apuṭṭhassa. Puṭṭho kho pana pañhābhinīto hāpetvā lambitvā aparipūraṁ avitthārena attano vaṇṇaṁ bhāsitā hoti. Veditabbametaṁ, bhikkhave, sappuriso ayaṁ bhavanti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato sappuriso veditabbo.

[¶17] 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 keen sense of conscience and prudence for her mother and father in law, her husband, and even the bondservants, workers, and staff. But after some time, because of living together and familiarity, she’ll even say to her mother and father in law, or to her husband: ‘Go away! What would you know?’ In the same way, on the day or night a mendicant first goes forth from the lay life to homelessness, right away they set up a keen sense of conscience and prudence for the monks, nuns, laymen, and laywomen, and even the monastery workers and novices. But after some time, because of living together and familiarity, they’ll even say to their tutor or mentor: ‘Go away! What would you know?’

> Pali: Seyyathāpi, bhikkhave, vadhukā yaññadeva rattiṁ vā divaṁ vā ānītā hoti, tāvadevassā tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti sassuyāpi sasurepi sāmikepi antamaso dāsakammakaraporisesu. Sā aparena samayena saṁvāsamanvāya vissāsamanvāya sassumpi sasurampi sāmikampi evamāha: ‘apetha, kiṁ pana tumhe jānāthā’ti. Evamevaṁ kho, bhikkhave, idhekacco bhikkhu yaññadeva rattiṁ vā divaṁ vā agārasmā anagāriyaṁ pabbajito hoti, tāvadevassa tibbaṁ hirottappaṁ paccupaṭṭhitaṁ hoti bhikkhūsu bhikkhunīsu upāsakesu upāsikāsu antamaso ārāmikasamaṇuddesesu. So aparena samayena saṁvāsamanvāya vissāsamanvāya ācariyampi upajjhāyampi evamāha: ‘apetha, kiṁ pana tumhe jānāthā’ti.

[¶18] So you should train like this: ‘We will live with hearts like that of a newly wedded bride.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘adhunāgatavadhukāsamena cetasā viharissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶19] > Pali: Tatiyaṁ.

[¶20] AN 4.74 · Best (1st)

> Pali: AN 4.74 · Paṭhamaaggasutta

[¶21] “Mendicants, these four things are the best. What four? The best ethics, immersion, wisdom, and freedom. These are the four things that are the best.”

> Pali: “Cattārimāni, bhikkhave, aggāni. Katamāni cattāri? Sīlaggaṁ, samādhiggaṁ, paññāggaṁ, vimuttaggaṁ— Imāni kho, bhikkhave, cattāri aggānī”ti.

[¶22] > Pali: Catutthaṁ.

[¶23] AN 4.75 · Best (2nd)

> Pali: AN 4.75 · Dutiyaaggasutta

[¶24] “Mendicants, these four things are the best. What four? The best form, feeling, perception, and existence. These are the four things that are the best.”

> Pali: “Cattārimāni, bhikkhave, aggāni. Katamāni cattāri? Rūpaggaṁ, vedanāggaṁ, saññāggaṁ, bhavaggaṁ— Imāni kho, bhikkhave, cattāri aggānī”ti.

[¶25] > Pali: Pañcamaṁ.

[¶26] AN 4.76 · At Kusinārā

> Pali: AN 4.76 · Kusinārasutta

[¶27] 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 full extinguishment. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Ekaṁ samayaṁ bhagavā kusinārāyaṁ viharati upavattane mallānaṁ sālavane antarena yamakasālānaṁ parinibbānasamaye. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶28] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶29] “Perhaps even a single mendicant has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. So ask, mendicants! Don’t regret it later, thinking: ‘We were in the Teacher’s presence and we weren’t able to ask the Buddha a question.’” When this was said, the mendicants kept silent.

> Pali: “Siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha: ‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṁ sammukhā paṭipucchitun’”ti. Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ.

[¶30] For a second time the Buddha addressed the mendicants: … For a second time, the mendicants kept silent.

> Pali: Dutiyampi kho bhagavā bhikkhū āmantesi: “siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha: ‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṁ sammukhā paṭipucchitun’”ti. Dutiyampi kho te bhikkhū tuṇhī ahesuṁ.

[¶31] For a third time the Buddha addressed the mendicants: … For a third time, the mendicants kept silent.

> Pali: Tatiyampi kho bhagavā bhikkhū āmantesi: “siyā kho pana, bhikkhave, ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā, pucchatha, bhikkhave, mā pacchā vippaṭisārino ahuvattha: ‘sammukhībhūto no satthā ahosi, nāsakkhimha bhagavantaṁ sammukhā paṭipucchitun’”ti. Tatiyampi kho te bhikkhū tuṇhī ahesuṁ.

[¶32] Then the Buddha said to the mendicants:

> Pali: Atha kho bhagavā bhikkhū āmantesi:

[¶33] “Mendicants, perhaps you don’t ask out of respect for the Teacher. So let a friend tell a friend.” When this was said, the mendicants kept silent. Then Venerable Ānanda said to the Buddha:

> Pali: “siyā kho pana, bhikkhave, satthugāravenapi na puccheyyātha, sahāyakopi, bhikkhave, sahāyakassa ārocetū”ti. Evaṁ vutte, te bhikkhū tuṇhī ahesuṁ. Atha kho āyasmā ānando bhagavantaṁ etadavoca:

[¶34] “It’s incredible, sir, it’s amazing! I am quite confident that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice.”

> Pali: “acchariyaṁ, bhante, abbhutaṁ, bhante. Evaṁ pasanno ahaṁ, bhante. Natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā”ti.

[¶35] “Ānanda, you speak from faith. But the Realized One knows that there’s not even a single mendicant in this Saṅgha who has doubt or uncertainty regarding the Buddha, the teaching, the Saṅgha, the path, or the practice. Even the last of these five hundred mendicants is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening.”

> Pali: “Pasādā kho tvaṁ, ānanda, vadesi. Ñāṇameva hettha, ānanda, tathāgatassa: ‘natthi imasmiṁ bhikkhusaṅghe ekabhikkhussapi kaṅkhā vā vimati vā buddhe vā dhamme vā saṅghe vā magge vā paṭipadāya vā’. Imesañhi, ānanda, pañcannaṁ bhikkhusatānaṁ yo pacchimako bhikkhu so sotāpanno avinipātadhammo niyato sambodhiparāyaṇo”ti.

[¶36] > Pali: Chaṭṭhaṁ.

[¶37] AN 4.77 · Unthinkable

> Pali: AN 4.77 · Acinteyyasutta

[¶38] “Mendicants, these four things are unthinkable. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated. What four?

> Pali: “Cattārimāni, bhikkhave, acinteyyāni, na cintetabbāni; yāni cintento ummādassa vighātassa bhāgī assa. Katamāni cattāri?

[¶39] The domain of the Buddhas …

> Pali: Buddhānaṁ, bhikkhave, buddhavisayo acinteyyo, na cintetabbo; yaṁ cintento ummādassa vighātassa bhāgī assa.

[¶40] The domain of one in absorption …

> Pali: Jhāyissa, bhikkhave, jhānavisayo acinteyyo, na cintetabbo; yaṁ cintento ummādassa vighātassa bhāgī assa.

[¶41] The results of deeds …

> Pali: Kammavipāko, bhikkhave, acinteyyo, na cintetabbo; yaṁ cintento ummādassa vighātassa bhāgī assa.

[¶42] Speculation about the world …

> Pali: Lokacintā, bhikkhave, acinteyyā, na cintetabbā; yaṁ cintento ummādassa vighātassa bhāgī assa.

[¶43] These are the four unthinkable things. They should not be thought about, and anyone who tries to think about them will go mad or get frustrated.”

> Pali: Imāni kho, bhikkhave, cattāri acinteyyāni, na cintetabbāni; yāni cintento ummādassa vighātassa bhāgī assā”ti.

[¶44] > Pali: Sattamaṁ.

[¶45] AN 4.78 · A Religious Donation

> Pali: AN 4.78 · Dakkhiṇasutta

[¶46] “Mendicants, there are these four ways of purifying a religious donation. What four? There’s a religious donation that’s purified by the giver, not the recipient. There’s a religious donation that’s purified by the recipient, not the giver. There’s a religious donation that’s purified by neither the giver nor the recipient. There’s a religious donation that’s purified by both the giver and the recipient.

> Pali: “Catasso imā, bhikkhave, dakkhiṇā visuddhiyo. Katamā catasso? Atthi, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato; atthi, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato; atthi, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato; atthi, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.

[¶47] And how is a religious donation purified by the giver, not the recipient? It’s when the giver is ethical, of good character, but the recipient is unethical, of bad character.

> Pali: Kathañca, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato? Idha, bhikkhave, dāyako hoti sīlavā kalyāṇadhammo; paṭiggāhakā honti dussīlā pāpadhammā. Evaṁ kho, bhikkhave, dakkhiṇā dāyakato visujjhati, no paṭiggāhakato.

[¶48] And how is a religious donation purified by the recipient, not the giver? It’s when the giver is unethical, of bad character, but the recipient is ethical, of good character.

> Pali: Kathañca, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato? Idha, bhikkhave, dāyako hoti dussīlo pāpadhammo; paṭiggāhakā honti sīlavanto kalyāṇadhammā. Evaṁ kho, bhikkhave, dakkhiṇā paṭiggāhakato visujjhati, no dāyakato.

[¶49] And how is a religious donation purified by neither the giver nor the recipient? It’s when both the giver and the recipient are unethical, of bad character.

> Pali: Kathañca, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato? Idha, bhikkhave, dāyako hoti dussīlo pāpadhammo; paṭiggāhakāpi honti dussīlā pāpadhammā. Evaṁ kho, bhikkhave, dakkhiṇā neva dāyakato visujjhati, no paṭiggāhakato.

[¶50] And how is a religious donation purified by both the giver and the recipient? It’s when both the giver and the recipient are ethical, of good character.

> Pali: Kathañca, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca? Idha, bhikkhave, dāyako hoti sīlavā kalyāṇadhammo; paṭiggāhakāpi honti sīlavanto kalyāṇadhammā. Evaṁ kho, bhikkhave, dakkhiṇā dāyakato ceva visujjhati paṭiggāhakato ca.

[¶51] These are the four ways of purifying a religious donation.”

> Pali: Imā kho, bhikkhave, catasso dakkhiṇā visuddhiyo”ti.

[¶52] > Pali: Aṭṭhamaṁ.

[¶53] AN 4.79 · Business

> Pali: AN 4.79 · Vaṇijjasutta

[¶54] Then Venerable Sāriputta went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā sāriputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto bhagavantaṁ etadavoca:

[¶55] “Sir, what is the cause, what is the reason why for different people the same kind of business undertaking might fail, while another doesn’t meet expectations, another meets expectations, and another exceeds expectations?”

> Pali: “ko nu kho, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā chedagāminī hoti? Ko pana, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā na yathādhippāyā hoti? Ko nu kho, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā yathādhippāyā hoti? Ko pana, bhante, hetu ko paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā parādhippāyā hotī”ti?

[¶56] “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. When they’ve passed away from that life, if they’re reborn in this place, whatever business they undertake fails.

> Pali: “Idha, sāriputta, ekacco samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṁ na deti. So ce tato cuto itthattaṁ āgacchati, so yaññadeva vaṇijjaṁ payojeti, sāssa hoti chedagāminī.

[¶57] 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. When they’ve passed away from that life, if they’re reborn in this place, whatever business they undertake doesn’t meet expectations.

> Pali: Idha pana, sāriputta, ekacco samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṁ na yathādhippāyaṁ deti. So ce tato cuto itthattaṁ āgacchati, so yaññadeva vaṇijjaṁ payojeti, sāssa na hoti yathādhippāyā.

[¶58] 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. When they’ve passed away from that life, if they’re reborn in this place, whatever business they undertake meets expectations.

> Pali: Idha pana, sāriputta, ekacco samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṁ yathādhippāyaṁ deti. So ce tato cuto itthattaṁ āgacchati, so yaññadeva vaṇijjaṁ payojeti, sāssa hoti yathādhippāyā.

[¶59] 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. When they’ve passed away from that life, if they’re reborn in this place, whatever business they undertake exceeds expectations.

> Pali: Idha, sāriputta, ekacco samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā pavāreti: ‘vadatu, bhante, paccayenā’ti. So yena pavāreti taṁ parādhippāyaṁ deti. So ce tato cuto itthattaṁ āgacchati, so yaññadeva vaṇijjaṁ payojeti, sāssa hoti parādhippāyā.

[¶60] This is the cause, this is the reason why for different people the same kind of business undertaking might fail, while another doesn’t meet expectations, another meets expectations, and another exceeds expectations.”

> Pali: Ayaṁ kho, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā chedagāminī hoti. Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā na yathādhippāyā hoti. Ayaṁ kho pana, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā yathādhippāyā hoti. Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena midhekaccassa tādisāva vaṇijjā payuttā parādhippāyā hotī”ti.

[¶61] > Pali: Navamaṁ.

[¶62] AN 4.80 · Persia

> Pali: AN 4.80 · Kambojasutta

[¶63] At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca:

[¶64] “Sir, what is the cause, what is the reason why ladies don’t attend council meetings, work for a living, or travel to Persia?”

> Pali: “Ko nu kho, bhante, hetu ko paccayo, yena mātugāmo neva sabhāyaṁ nisīdati, na kammantaṁ payojeti, na kambojaṁ gacchatī”ti?

[¶65] “Ānanda, ladies are irritable, jealous, stingy, and unintelligent. This is the cause, this is the reason why ladies don’t attend council meetings, work for a living, or travel to Persia.”

> Pali: “Kodhano, ānanda, mātugāmo; issukī, ānanda, mātugāmo; maccharī, ānanda, mātugāmo; duppañño, ānanda, mātugāmo— ayaṁ kho, ānanda, hetu ayaṁ paccayo, yena mātugāmo neva sabhāyaṁ nisīdati, na kammantaṁ payojeti, na kambojaṁ gacchatī”ti.

[¶66] > Pali: Dasamaṁ.

[¶67] > Pali: Apaṇṇakavaggo tatiyo.

[¶68] > Pali: Tassuddānaṁ

[¶69] > Pali: Padhānaṁ diṭṭhisappurisa,
Vadhukā dve ca honti aggāni;
Kusināraacinteyyā,
Dakkhiṇā ca vaṇijjā kambojanti.

## 9. Confirmed · AN 4.81–4.90

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/9/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/9/#p-N

[¶0] AN 4.81 · Killing Living Creatures

> Pali: AN 4.81 · Pāṇātipātasutta

[¶1] “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They kill living creatures, steal, commit sexual misconduct, and lie. Someone with these four qualities is placed in hell as if delivered there.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi catūhi? Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶2] Someone with four qualities is placed in heaven as if delivered there. What four? They don’t kill living creatures, steal, commit sexual misconduct, or lie. Someone with these four qualities is placed in heaven as if delivered there.”

> Pali: Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi catūhi? Pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 4.82 · Lying

> Pali: AN 4.82 · Musāvādasutta

[¶5] “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They use speech that’s false, backbiting, harsh, or nonsensical. Someone with these four qualities is placed in hell as if delivered there.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi catūhi? Musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶6] Someone with four qualities is placed in heaven as if delivered there. What four? They don’t use speech that’s false, backbiting, harsh, or nonsensical. Someone with these four qualities is placed in heaven as if delivered there.”

> Pali: Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi catūhi? Musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] AN 4.83 · Where Criticism Takes You

> Pali: AN 4.83 · Avaṇṇārahasutta

[¶9] “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? Without examining or scrutinizing, they praise those deserving of criticism, and they criticize those deserving of praise. They arouse faith in things that are dubious, and they don’t arouse faith in things that are inspiring. Someone with these four qualities is placed in hell as if delivered there.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi catūhi? Ananuvicca apariyogāhetvā avaṇṇārahassa vaṇṇaṁ bhāsati, ananuvicca apariyogāhetvā vaṇṇārahassa avaṇṇaṁ bhāsati, ananuvicca apariyogāhetvā appasādanīye ṭhāne pasādaṁ upadaṁseti, ananuvicca apariyogāhetvā pasādanīye ṭhāne appasādaṁ upadaṁseti— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶10] Someone with four qualities is placed in heaven as if delivered there. What four? After examining and scrutinizing, they criticize those deserving of criticism, and they praise those deserving of praise. They don’t arouse faith in things that are dubious, and they do arouse faith in things that are inspiring. Someone with these four qualities is placed in heaven as if delivered there.”

> Pali: Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi catūhi? Anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṁ bhāsati, anuvicca pariyogāhetvā vaṇṇārahassa vaṇṇaṁ bhāsati, anuvicca pariyogāhetvā appasādanīye ṭhāne appasādaṁ upadaṁseti anuvicca pariyogāhetvā pasādanīye ṭhāne pasādaṁ upadaṁseti— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶11] > Pali: Tatiyaṁ.

[¶12] AN 4.84 · Valuing Anger

> Pali: AN 4.84 · Kodhagarusutta

[¶13] “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They value anger, or denigration, or material things, or honor rather than the true teaching. Someone with these four qualities is placed in hell as if delivered there.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi catūhi? Kodhagaru hoti na saddhammagaru, makkhagaru hoti na saddhammagaru, lābhagaru hoti na saddhammagaru, sakkāragaru hoti na saddhammagaru— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶14] Someone with four qualities is placed in heaven as if delivered there. What four? They value the true teaching rather than anger, or denigration, or material things, or honor. Someone with these four qualities is placed in heaven as if delivered there.”

> Pali: Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi catūhi? Saddhammagaru hoti na kodhagaru, saddhammagaru hoti na makkhagaru, saddhammagaru hoti na lābhagaru, saddhammagaru hoti na sakkāragaru— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶15] > Pali: Catutthaṁ.

[¶16] AN 4.85 · From Darkness to Darkness

> Pali: AN 4.85 · Tamotamasutta

[¶17] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶18] The dark bound for darkness,

> Pali: Tamo tamaparāyaṇo,

[¶19] the dark bound for light,

> Pali: tamo jotiparāyaṇo,

[¶20] the light bound for darkness, and

> Pali: joti tamaparāyaṇo,

[¶21] the light bound for light.

> Pali: joti jotiparāyaṇo.

[¶22] And how is an individual dark and bound for darkness? It’s when an individual is reborn in a low family—a family of corpse-workers, bamboo-workers, hunters, chariot-makers, or scavengers—poor, with little to eat or drink, where life is tough, and food and shelter are hard to find. And they’re ugly, unsightly, deformed, sickly—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. And they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how an individual is dark and bound for darkness.

> Pali: Kathañca, bhikkhave, puggalo tamo hoti tamaparāyaṇo? Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti—caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati. So ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā, na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Evaṁ kho, bhikkhave, puggalo tamo hoti tamaparāyaṇo.

[¶23] And how is an individual dark and bound for light? It’s when an individual is reborn in a low family … But they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how an individual is dark and bound for light.

> Pali: Kathañca, bhikkhave, puggalo tamo hoti jotiparāyaṇo? Idha, bhikkhave, ekacco puggalo nīce kule paccājāto hoti—caṇḍālakule vā venakule vā nesādakule vā rathakārakule vā pukkusakule vā dalidde appannapānabhojane kasiravuttike, yattha kasirena ghāsacchādo labbhati; so ca hoti dubbaṇṇo duddasiko okoṭimako bavhābādho kāṇo vā kuṇī vā khañjo vā pakkhahato vā na lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Evaṁ kho, bhikkhave, puggalo tamo hoti jotiparāyaṇo.

[¶24] And how is an individual light and bound for darkness? It’s when an individual 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. 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. But they do bad things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a place of loss, a bad place, the underworld, hell. That’s how an individual is light and bound for darkness.

> Pali: Kathañca, bhikkhave, puggalo joti hoti tamaparāyaṇo? Idha, bhikkhave, ekacco puggalo ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe; so ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena duccaritaṁ carati, vācāya duccaritaṁ carati, manasā duccaritaṁ carati. So kāyena duccaritaṁ caritvā, vācāya duccaritaṁ caritvā, manasā duccaritaṁ caritvā kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Evaṁ kho, bhikkhave, puggalo joti hoti tamaparāyaṇo.

[¶25] And how is an individual light and bound for light? It’s when an individual is reborn in an eminent family … And they do good things by way of body, speech, and mind. When their body breaks up, after death, they’re reborn in a good place, a heavenly realm. That’s how an individual is light and bound for light.

> Pali: Kathañca, bhikkhave, puggalo joti hoti jotiparāyaṇo? Idha, bhikkhave, ekacco puggalo ucce kule paccājāto hoti—khattiyamahāsālakule vā brāhmaṇamahāsālakule vā gahapatimahāsālakule vā aḍḍhe mahaddhane mahābhoge pahūtajātarūparajate pahūtavittūpakaraṇe pahūtadhanadhaññe; so ca hoti abhirūpo dassanīyo pāsādiko paramāya vaṇṇapokkharatāya samannāgato, lābhī annassa pānassa vatthassa yānassa mālāgandhavilepanassa seyyāvasathapadīpeyyassa. So kāyena sucaritaṁ carati, vācāya sucaritaṁ carati, manasā sucaritaṁ carati. So kāyena sucaritaṁ caritvā, vācāya sucaritaṁ caritvā, manasā sucaritaṁ caritvā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Evaṁ kho, bhikkhave, puggalo joti hoti jotiparāyaṇo.

[¶26] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶27] > Pali: Pañcamaṁ.

[¶28] AN 4.86 · Sunk Low

> Pali: AN 4.86 · Oṇatoṇatasutta

[¶29] “These four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶30] One sunk low who sinks lower,

> Pali: Oṇatoṇato,

[¶31] one sunk low who rises high,

> Pali: oṇatuṇṇato,

[¶32] one risen high who sinks low, and

> Pali: uṇṇatoṇato,

[¶33] one risen high who rises higher.

> Pali: uṇṇatuṇṇato.

[¶34] … These are the four individuals found in the world.”

> Pali: … Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶35] > Pali: Chaṭṭhaṁ.

[¶36] AN 4.87 · The Son

> Pali: AN 4.87 · Puttasutta

[¶37] “Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.

[¶38] And how is an individual a confirmed ascetic? It’s when a mendicant is a practicing trainee, who lives aspiring to the supreme sanctuary from the yoke. It’s like the eldest son of an anointed aristocratic king. He has not yet been anointed, but is eligible, and has been confirmed in the succession. In the same way, a mendicant is a practicing trainee, who lives aspiring to the supreme sanctuary from the yoke. That’s how an individual is a confirmed ascetic.

> Pali: Kathañca, bhikkhave, puggalo samaṇamacalo hoti? Idha, bhikkhave, bhikkhu sekho hoti pāṭipado; anuttaraṁ yogakkhemaṁ patthayamāno viharati. Seyyathāpi, bhikkhave, rañño khattiyassa muddhāvasittassa jeṭṭho putto ābhiseko anabhisitto macalappatto; evamevaṁ kho, bhikkhave, bhikkhu sekho hoti pāṭipado, anuttaraṁ yogakkhemaṁ patthayamāno viharati. Evaṁ kho, bhikkhave, puggalo samaṇamacalo hoti.

[¶39] And how is an individual a white lotus ascetic? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. But they don’t have direct meditative experience of the eight liberations. That’s how an individual is a white lotus ascetic.

> Pali: Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati. Evaṁ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.

[¶40] And how is an individual a pink lotus ascetic? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom … in this very life … And they have direct meditative experience of the eight liberations. That’s how an individual is a pink lotus ascetic.

> Pali: Kathañca, bhikkhave, puggalo samaṇapadumo hoti? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, aṭṭha ca vimokkhe kāyena phusitvā viharati. Evaṁ kho, bhikkhave, puggalo samaṇapadumo hoti.

[¶41] And how is an individual a delicate ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept—robes, almsfood, lodgings, and medicines and supplies for the sick—rarely using them without invitation. When living with other spiritual practitioners, they usually find themselves treated agreeably by them by way of body, speech, and mind, and rarely disagreeably. And they are usually presented with agreeable things by them, rarely with disagreeable ones. 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 exertion, or as the result of past deeds—usually don’t come up. They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty. And they realize the undefiled freedom of heart and freedom by wisdom … in this very life … That’s how an individual is a delicate ascetic of ascetics.

> Pali: Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti? Idha, bhikkhave, bhikkhu yācitova bahulaṁ cīvaraṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ piṇḍapātaṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ senāsanaṁ paribhuñjati, appaṁ ayācito; yācitova bahulaṁ gilānappaccayabhesajjaparikkhāraṁ paribhuñjati, appaṁ ayācito. Yehi kho pana sabrahmacārīhi saddhiṁ viharati, tyassa manāpeneva bahulaṁ kāyakammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ vacīkammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ manokammena samudācaranti, appaṁ amanāpena; manāpaṁyeva bahulaṁ upahāraṁ upaharanti, appaṁ amanāpaṁ. Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni panassa na bahudeva uppajjanti. Appābādho hoti. Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Evaṁ kho, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti.

[¶42] And if anyone should be rightly called a delicate ascetic of ascetics, it’s me. For I usually use only what I’ve been invited to accept … When living with other mendicants, I am usually treated agreeably by them. … I’m healthy … I get the four absorptions when I want, without trouble or difficulty. And I’ve realized the undefiled freedom of heart and freedom by wisdom … in this very life … So if anyone should be rightly called a delicate ascetic of ascetics, it’s me.

> Pali: Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti. Ahañhi, bhikkhave, yācitova bahulaṁ cīvaraṁ paribhuñjāmi, appaṁ ayācito; yācitova bahulaṁ piṇḍapātaṁ paribhuñjāmi, appaṁ ayācito; yācitova bahulaṁ senāsanaṁ paribhuñjāmi, appaṁ ayācito; yācitova bahulaṁ gilānappaccayabhesajjaparikkhāraṁ paribhuñjāmi, appaṁ ayācito. Yehi kho pana bhikkhūhi saddhiṁ viharāmi te me manāpeneva bahulaṁ kāyakammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ vacīkammena samudācaranti, appaṁ amanāpena; manāpeneva bahulaṁ manokammena samudācaranti, appaṁ amanāpena; manāpaṁyeva bahulaṁ upahāraṁ upaharanti, appaṁ amanāpaṁ. Yāni kho pana tāni vedayitāni pittasamuṭṭhānāni vā semhasamuṭṭhānāni vā vātasamuṭṭhānāni vā sannipātikāni vā utupariṇāmajāni vā visamaparihārajāni vā opakkamikāni vā kammavipākajāni vā, tāni me na bahudeva uppajjanti. Appābādhohamasmi. Catunnaṁ kho panasmi jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī akicchalābhī akasiralābhī, āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharāmi. Yañhi taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.

[¶43] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶44] > Pali: Sattamaṁ.

[¶45] AN 4.88 · Fetters

> Pali: AN 4.88 · Saṁyojanasutta

[¶46] “Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.

[¶47] And how is an individual a confirmed ascetic? It’s when a mendicant—with the ending of three fetters—is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. That’s how an individual is a confirmed ascetic.

> Pali: Kathañca, bhikkhave, puggalo samaṇamacalo hoti? Idha, bhikkhave, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Evaṁ kho, bhikkhave, puggalo samaṇamacalo hoti.

[¶48] And how is an individual a white lotus ascetic? It’s when a mendicant—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. That’s how an individual is a white lotus ascetic.

> Pali: Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti? Idha, bhikkhave, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā, rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Evaṁ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.

[¶49] And how is an individual a pink lotus ascetic? It’s when a mendicant—with the ending of the five lower fetters—is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. That’s how an individual is a pink lotus ascetic.

> Pali: Kathañca, bhikkhave, puggalo samaṇapadumo hoti? Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Evaṁ kho, bhikkhave, puggalo samaṇapadumo hoti.

[¶50] And how is an individual a delicate ascetic of ascetics? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. That’s how an individual is a delicate ascetic of ascetics.

> Pali: Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Evaṁ kho, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti.

[¶51] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶52] > Pali: Aṭṭhamaṁ.

[¶53] AN 4.89 · Right View

> Pali: AN 4.89 · Sammādiṭṭhisutta

[¶54] “Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.

[¶55] And how is an individual a confirmed ascetic? It’s when a mendicant has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. That’s how an individual is a confirmed ascetic.

> Pali: Kathañca, bhikkhave, puggalo samaṇamacalo hoti? Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti. Evaṁ kho, bhikkhave, puggalo samaṇamacalo hoti.

[¶56] And how is an individual a white lotus ascetic? It’s when they have right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. But they don’t have direct meditative experience of the eight liberations. That’s how an individual is a white lotus ascetic.

> Pali: Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti? Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti, sammāñāṇī hoti, sammāvimutti hoti, no ca kho aṭṭha vimokkhe kāyena phusitvā viharati. Evaṁ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.

[¶57] And how is an individual a pink lotus ascetic? It’s when they have right view … and right freedom. And they do have direct meditative experience of the eight liberations. That’s how an individual is a pink lotus ascetic.

> Pali: Kathañca, bhikkhave, puggalo samaṇapadumo hoti? Idha, bhikkhave, bhikkhu sammādiṭṭhiko hoti …pe… sammāvimutti hoti, aṭṭha ca vimokkhe kāyena phusitvā viharati. Evaṁ kho, bhikkhave, puggalo samaṇapadumo hoti.

[¶58] And how is an individual a delicate ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called a delicate ascetic of ascetics, it’s me.

> Pali: Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti? Idha, bhikkhave, bhikkhu yācitova bahulaṁ cīvaraṁ paribhuñjati, appaṁ ayācito …pe… yañhi taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti, mameva taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.

[¶59] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶60] > Pali: Navamaṁ.

[¶61] AN 4.90 · Aggregates

> Pali: AN 4.90 · Khandhasutta

[¶62] “Mendicants, these four individuals are found in the world. What four? The confirmed ascetic, the white lotus ascetic, the pink lotus ascetic, and the delicate ascetic of ascetics.

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Samaṇamacalo, samaṇapuṇḍarīko, samaṇapadumo, samaṇesu samaṇasukhumālo.

[¶63] And how is an individual a confirmed ascetic? It’s when a mendicant is a trainee who hasn’t achieved their heart’s desire, but lives aspiring to the supreme sanctuary from the yoke. That’s how an individual is a confirmed ascetic.

> Pali: Kathañca, bhikkhave, puggalo samaṇamacalo hoti? Idha, bhikkhave, bhikkhu sekho hoti appattamānaso, anuttaraṁ yogakkhemaṁ patthayamāno viharati. Evaṁ kho, bhikkhave, puggalo samaṇamacalo hoti.

[¶64] And how is an individual a white lotus ascetic? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ But they don’t have direct meditative experience of the eight liberations. That’s how an individual is a white lotus ascetic.

> Pali: Kathañca, bhikkhave, puggalo samaṇapuṇḍarīko hoti? Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā …pe… iti saññā …pe… iti saṅkhārā …pe… iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; no ca kho aṭṭha vimokkhe kāyena phusitvā viharati. Evaṁ kho, bhikkhave, puggalo samaṇapuṇḍarīko hoti.

[¶65] And how is an individual a pink lotus ascetic? It’s when a mendicant meditates observing rise and fall in the five grasping aggregates. ‘Such is form, such is the origin of form, such is the disappearance of form. Such is feeling … Such is perception … Such are choices … Such is consciousness, such is the origin of consciousness, such is the disappearance of consciousness.’ And they have direct meditative experience of the eight liberations. That’s how an individual is a pink lotus ascetic.

> Pali: Kathañca, bhikkhave, puggalo samaṇapadumo hoti? Idha, bhikkhave, bhikkhu pañcasu upādānakkhandhesu udayabbayānupassī viharati: ‘iti rūpaṁ, iti rūpassa samudayo, iti rūpassa atthaṅgamo; iti vedanā …pe… iti saññā …pe… iti saṅkhārā …pe… iti viññāṇaṁ, iti viññāṇassa samudayo, iti viññāṇassa atthaṅgamo’ti; aṭṭha ca vimokkhe kāyena phusitvā viharati. Evaṁ kho, bhikkhave, puggalo samaṇapadumo hoti.

[¶66] And how is an individual a delicate ascetic of ascetics? It’s when a mendicant usually uses only what they’ve been invited to accept … And if anyone should be rightly called a delicate ascetic of ascetics, it’s me.

> Pali: Kathañca, bhikkhave, puggalo samaṇesu samaṇasukhumālo hoti? Idha, bhikkhave, bhikkhu yācitova bahulaṁ cīvaraṁ paribhuñjati, appaṁ ayācito …pe… mameva taṁ, bhikkhave, sammā vadamāno vadeyya samaṇesu samaṇasukhumāloti.

[¶67] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶68] > Pali: Dasamaṁ.

[¶69] > Pali: Macalavaggo catuttho.

[¶70] > Pali: Tassuddānaṁ

[¶71] > Pali: Pāṇātipāto ca musā,
avaṇṇakodhatamoṇatā;
Putto saṁyojanañceva,
diṭṭhi khandhena te dasāti.

## 10. Titans · AN 4.91–4.100

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/10/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/10/#p-N

[¶0] AN 4.91 · Titans

> Pali: AN 4.91 · Asurasutta

[¶1] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶2] A titan surrounded by titans,

> Pali: Asuro asuraparivāro,

[¶3] a titan surrounded by gods,

> Pali: asuro devaparivāro,

[¶4] a god surrounded by titans, and

> Pali: devo asuraparivāro,

[¶5] a god surrounded by gods.

> Pali: devo devaparivāro.

[¶6] And how is an individual a titan surrounded by titans? It’s when an individual is unethical, of bad character, and their followers are the same. That’s how an individual is a titan surrounded by titans.

> Pali: Kathañca, bhikkhave, puggalo asuro hoti asuraparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisāpissa hoti dussīlā pāpadhammā. Evaṁ kho, bhikkhave, puggalo asuro hoti asuraparivāro.

[¶7] And how is an individual a titan surrounded by gods? It’s when an individual is unethical, of bad character, but their followers are ethical, of good character. That’s how an individual is a titan surrounded by gods.

> Pali: Kathañca, bhikkhave, puggalo asuro hoti devaparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo, parisā ca khvassa hoti sīlavatī kalyāṇadhammā. Evaṁ kho, bhikkhave, puggalo asuro hoti devaparivāro.

[¶8] And how is an individual a god surrounded by titans? It’s when an individual is ethical, of good character, but their followers are unethical, of bad character. That’s how an individual is a god surrounded by titans.

> Pali: Kathañca, bhikkhave, puggalo devo hoti asuraparivāro? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisā ca khvassa hoti dussīlā pāpadhammā. Evaṁ kho, bhikkhave, puggalo devo hoti asuraparivāro.

[¶9] And how is an individual a god surrounded by gods? It’s when an individual is ethical, of good character, and their followers are the same. That’s how an individual is a god surrounded by gods.

> Pali: Kathañca, bhikkhave, puggalo devo hoti devaparivāro? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo, parisāpissa hoti sīlavatī kalyāṇadhammā. Evaṁ kho, bhikkhave, puggalo devo hoti, devaparivāro.

[¶10] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶11] > Pali: Paṭhamaṁ.

[¶12] AN 4.92 · Immersion (1st)

> Pali: AN 4.92 · Paṭhamasamādhisutta

[¶13] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶14] One individual has internal serenity of heart, but not the higher wisdom of discernment of principles.

> Pali: Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāya.

[¶15] One individual has the higher wisdom of discernment of principles, but not internal serenity of heart.

> Pali: Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassa.

[¶16] One individual has neither internal serenity of heart, nor the higher wisdom of discernment of principles.

> Pali: Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.

[¶17] One individual has both internal serenity of heart, and the higher wisdom of discernment of principles.

> Pali: Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

[¶18] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶19] > Pali: Dutiyaṁ.

[¶20] AN 4.93 · Immersion (2nd)

> Pali: AN 4.93 · Dutiyasamādhisutta

[¶21] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶22] One individual has internal serenity of heart, but not the higher wisdom of discernment of principles.

> Pali: Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāya.

[¶23] One individual has the higher wisdom of discernment of principles, but not internal serenity of heart.

> Pali: Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassa.

[¶24] One individual has neither internal serenity of heart, nor the higher wisdom of discernment of principles.

> Pali: Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya.

[¶25] One individual has both internal serenity of heart, and the higher wisdom of discernment of principles.

> Pali: Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

[¶26] As for the individual who has serenity but not discernment: grounded on serenity, they should practice meditation to get discernment. After some time they have both serenity and discernment.

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo lābhī hoti ajjhattaṁ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena ajjhattaṁ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

[¶27] As for the individual who has discernment but not serenity: grounded on discernment, they should practice meditation to get serenity. After some time they have both discernment and serenity.

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṁ cetosamathassa, tena, bhikkhave, puggalena adhipaññādhammavipassanāya patiṭṭhāya ajjhattaṁ cetosamathe yogo karaṇīyo. So aparena samayena lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa.

[¶28] As for the individual who has neither serenity nor discernment: in order to get those skillful qualities, they should apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. Suppose your clothes or head were on fire. In order to extinguish it, you’d apply extraordinary enthusiasm, effort, zeal, vigor, perseverance, mindfulness, and situational awareness. In the same way, in order to get those skillful qualities, that individual should apply extraordinary enthusiasm … After some time they have both serenity and discernment.

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo na ceva lābhī ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. Seyyathāpi, bhikkhave, ādittacelo vā ādittasīso vā tasseva celassa vā sīsassa vā nibbāpanāya adhimattaṁ chandañca vāyāmañca ussāhañca ussoḷhiñca appaṭivāniñca satiñca sampajaññañca kareyya; evamevaṁ kho, bhikkhave, tena puggalena tesaṁyeva kusalānaṁ dhammānaṁ paṭilābhāya adhimatto chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca karaṇīyaṁ. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

[¶29] As for the individual who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements.

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesuyeva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.

[¶30] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶31] > Pali: Tatiyaṁ.

[¶32] AN 4.94 · Immersion (3rd)

> Pali: AN 4.94 · Tatiyasamādhisutta

[¶33] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶34] One individual has internal serenity of heart, but not the higher wisdom of discernment of principles. One individual has the higher wisdom of discernment of principles, but not internal serenity of heart. One individual has neither internal serenity of heart, nor the higher wisdom of discernment of principles. One individual has both internal serenity of heart, and the higher wisdom of discernment of principles.

> Pali: Idha, bhikkhave, ekacco puggalo lābhī hoti ajjhattaṁ cetosamathassa, na lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī hoti adhipaññādhammavipassanāya, na lābhī ajjhattaṁ cetosamathassa. Idha pana, bhikkhave, ekacco puggalo na ceva lābhī hoti ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya. Idha pana, bhikkhave, ekacco puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

[¶35] As for the individual who has serenity but not discernment: they should approach someone who has discernment and ask: ‘Reverend, how should conditions be seen? How should they be comprehended? How should they be discerned?’ They would answer from their own experience: ‘This is how conditions should be seen, comprehended, and discerned.’ After some time they have both serenity and discernment.

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo lābhī ajjhattaṁ cetosamathassa na lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo: ‘kathaṁ nu kho, āvuso, saṅkhārā daṭṭhabbā? Kathaṁ saṅkhārā sammasitabbā? Kathaṁ saṅkhārā vipassitabbā’ti? Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti: ‘evaṁ kho, āvuso, saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

[¶36] As for the individual who has discernment but not serenity: they should approach someone who has serenity and ask: ‘Reverend, how should the mind be stilled? How should it be settled? How should it be unified? How should it be immersed in samādhi?’ They would answer from their own experience: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi.’ After some time they have both discernment and serenity.

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo lābhī adhipaññādhammavipassanāya na lābhī ajjhattaṁ cetosamathassa, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī ajjhattaṁ cetosamathassa so upasaṅkamitvā evamassa vacanīyo: ‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ? Kathaṁ cittaṁ sannisādetabbaṁ? Kathaṁ cittaṁ ekodi kātabbaṁ? Kathaṁ cittaṁ samādahātabban’ti? Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti: ‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabban’ti. So aparena samaye lābhī ceva hoti adhipaññādhammavipassanāya lābhī ca ajjhattaṁ cetosamathassa.

[¶37] As for the individual who has neither serenity nor discernment: they should approach someone who has serenity and discernment and ask: ‘Reverend, how should the mind be stilled? How should it be settled? How should it be unified? How should it be immersed in samādhi?’ How should conditions be seen? How should they be comprehended? How should they be discerned?’ They would answer as they’ve seen and known: ‘Reverend, this is how the mind should be stilled, settled, unified, and immersed in samādhi. And this is how conditions should be seen, comprehended, and discerned.’ After some time they have both serenity and discernment.

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo na ceva lābhī ajjhattaṁ cetosamathassa na ca lābhī adhipaññādhammavipassanāya, tena, bhikkhave, puggalena yvāyaṁ puggalo lābhī ceva ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya so upasaṅkamitvā evamassa vacanīyo: ‘kathaṁ nu kho, āvuso, cittaṁ saṇṭhapetabbaṁ? Kathaṁ cittaṁ sannisādetabbaṁ? Kathaṁ cittaṁ ekodi kātabbaṁ? Kathaṁ cittaṁ samādahātabbaṁ? Kathaṁ saṅkhārā daṭṭhabbā? Kathaṁ saṅkhārā sammasitabbā? Kathaṁ saṅkhārā vipassitabbā’ti? Tassa so yathādiṭṭhaṁ yathāviditaṁ byākaroti: ‘evaṁ kho, āvuso, cittaṁ saṇṭhapetabbaṁ, evaṁ cittaṁ sannisādetabbaṁ, evaṁ cittaṁ ekodi kātabbaṁ, evaṁ cittaṁ samādahātabbaṁ, evaṁ saṅkhārā daṭṭhabbā, evaṁ saṅkhārā sammasitabbā, evaṁ saṅkhārā vipassitabbā’ti. So aparena samayena lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya.

[¶38] As for the individual who has both serenity and discernment: grounded on those skillful qualities, they should practice meditation further to end the defilements.

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo lābhī ceva hoti ajjhattaṁ cetosamathassa lābhī ca adhipaññādhammavipassanāya, tena, bhikkhave, puggalena tesu ceva kusalesu dhammesu patiṭṭhāya uttari āsavānaṁ khayāya yogo karaṇīyo.

[¶39] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶40] > Pali: Catutthaṁ.

[¶41] AN 4.95 · A Firebrand

> Pali: AN 4.95 · Chavālātasutta

[¶42] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶43] One who practices to benefit neither themselves nor others;

> Pali: Nevattahitāya paṭipanno no parahitāya,

[¶44] one who practices to benefit others, but not themselves;

> Pali: parahitāya paṭipanno no attahitāya,

[¶45] one who practices to benefit themselves, but not others; and

> Pali: attahitāya paṭipanno no parahitāya,

[¶46] one who practices to benefit both themselves and others.

> Pali: attahitāya ceva paṭipanno parahitāya ca.

[¶47] 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 individual who practices to benefit neither themselves nor others is like this, I say.

> Pali: Seyyathāpi, bhikkhave, chavālātaṁ ubhato padittaṁ, majjhe gūthagataṁ, neva gāme kaṭṭhatthaṁ pharati na araññe (…); tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi yvāyaṁ puggalo nevattahitāya paṭipanno no parahitāya.

[¶48] The individual who practices to benefit others, but not themselves, is better than that. The individual who practices to benefit themselves, but not others, is better than both of those. But the individual who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.

> Pali: Tatra, bhikkhave, yvāyaṁ puggalo parahitāya paṭipanno no attahitāya, ayaṁ imesaṁ dvinnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. Tatra, bhikkhave, yvāyaṁ puggalo attahitāya paṭipanno no parahitāya, ayaṁ imesaṁ tiṇṇaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. Tatra, bhikkhave, yvāyaṁ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṁ imesaṁ catunnaṁ puggalānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.

[¶49] 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. In the same way, the individual who practices to benefit both themselves and others is the foremost, best, chief, highest, and finest of the four.

> Pali: Seyyathāpi, bhikkhave, gavā khīraṁ, khīramhā dadhi, dadhimhā navanītaṁ, navanītamhā sappi, sappimhā sappimaṇḍo, sappimaṇḍo tattha aggamakkhāyati; evamevaṁ kho, bhikkhave, yvāyaṁ puggalo attahitāya ceva paṭipanno parahitāya ca, ayaṁ imesaṁ catunnaṁ puggalānaṁ aggo ca seṭṭho ca pāmokkho ca uttamo ca pavaro ca.

[¶50] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶51] > Pali: Pañcamaṁ.

[¶52] AN 4.96 · Removing Greed

> Pali: AN 4.96 · Rāgavinayasutta

[¶53] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶54] One who practices to benefit themselves, but not others;

> Pali: Attahitāya paṭipanno no parahitāya,

[¶55] one who practices to benefit others, but not themselves;

> Pali: parahitāya paṭipanno no attahitāya,

[¶56] one who practices to benefit neither themselves nor others; and

> Pali: nevattahitāya paṭipanno no parahitāya,

[¶57] one who practices to benefit both themselves and others.

> Pali: attahitāya ceva paṭipanno parahitāya ca.

[¶58] And how does an individual practice to benefit themselves, but not others? It’s when an individual practices to remove their own greed, hate, and delusion, but doesn’t encourage others to do the same. That’s how an individual practices to benefit themselves, but not others.

> Pali: Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti no parahitāya? Idha, bhikkhave, ekacco puggalo attanā rāgavinayāya paṭipanno hoti, no paraṁ rāgavinayāya samādapeti; attanā dosavinayāya paṭipanno hoti, no paraṁ dosavinayāya samādapeti; attanā mohavinayāya paṭipanno hoti, no paraṁ mohavinayāya samādapeti. Evaṁ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.

[¶59] And how does an individual practice to benefit others, but not themselves? It’s when an individual doesn’t practice to remove their own greed, hate, and delusion, but encourages others to remove theirs. That’s how an individual practices to benefit others, but not themselves.

> Pali: Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya? Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, paraṁ rāgavinayāya samādapeti; attanā na dosavinayāya paṭipanno hoti, paraṁ dosavinayāya samādapeti; attanā na mohavinayāya paṭipanno hoti, paraṁ mohavinayāya samādapeti. Evaṁ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.

[¶60] And how does an individual practice to benefit neither themselves nor others? It’s when an individual doesn’t practice to remove their own greed, hate, and delusion, nor do they encourage others to remove theirs. That’s how an individual practices to benefit neither themselves nor others.

> Pali: Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo attanā na rāgavinayāya paṭipanno hoti, no paraṁ rāgavinayāya samādapeti; attanā na dosavinayāya paṭipanno hoti, no paraṁ dosavinayāya samādapeti; attanā na mohavinayāya paṭipanno hoti, no paraṁ mohavinayāya samādapeti. Evaṁ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.

[¶61] And how does an individual practice to benefit both themselves and others? It’s when an individual practices to remove their own greed, hate, and delusion, and encourages others to remove theirs. That’s how an individual practices to benefit both themselves and others.

> Pali: Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idha, bhikkhave, ekacco puggalo attanā ca rāgavinayāya paṭipanno hoti, parañca rāgavinayāya samādapeti; attanā ca dosavinayāya paṭipanno hoti, parañca dosavinayāya samādapeti; attanā ca mohavinayāya paṭipanno hoti, parañca mohavinayāya samādapeti. Evaṁ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.

[¶62] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶63] > Pali: Chaṭṭhaṁ.

[¶64] AN 4.97 · Quick-witted

> Pali: AN 4.97 · Khippanisantisutta

[¶65] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶66] One who practices to benefit themselves, but not others;

> Pali: attahitāya paṭipanno no parahitāya,

[¶67] one who practices to benefit others, but not themselves;

> Pali: parahitāya paṭipanno no attahitāya,

[¶68] one who practices to benefit neither themselves nor others; and

> Pali: nevattahitāya paṭipanno no parahitāya,

[¶69] one who practices to benefit both themselves and others.

> Pali: attahitāya ceva paṭipanno parahitāya ca.

[¶70] And how does an individual practice to benefit themselves, but not others? It’s when an individual is quick-witted when it comes to skillful teachings. They readily memorize the teachings they’ve heard. They examine the meaning of teachings they’ve memorized. Understanding the meaning and the teaching, they practice in line with the teaching. But they’re not a good speaker and do not enunciate well. 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. That’s how an individual practices to benefit themselves, but not others.

> Pali: Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṁ dhārakajātiko hoti, dhātānañca dhammānaṁ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. Evaṁ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.

[¶71] And how does an individual practice to benefit others, but not themselves? It’s when an individual is not quick-witted when it comes to skillful teachings. … But they’re a good speaker. … That’s how an individual practices to benefit others, but not themselves.

> Pali: Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya? Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṁ dhammānaṁ dhārakajātiko hoti, no ca dhātānaṁ dhammānaṁ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. Evaṁ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.

[¶72] And how does an individual practice to benefit neither themselves nor others? It’s when an individual is not quick-witted when it comes to skillful teachings. … Nor are they a good speaker. … That’s how an individual practices to benefit neither themselves nor others.

> Pali: Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo na heva kho khippanisantī hoti kusalesu dhammesu, no ca sutānaṁ dhammānaṁ dhārakajātiko hoti, no ca dhātānaṁ dhammānaṁ atthūpaparikkhī hoti, no ca atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti; no ca kalyāṇavāco hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, no ca sandassako hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. Evaṁ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.

[¶73] And how does an individual practice to benefit both themselves and others? It’s when an individual is quick-witted when it comes to skillful teachings. … And they’re a good speaker. … That’s how an individual practices to benefit both themselves and others.

> Pali: Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idha, bhikkhave, ekacco puggalo khippanisantī ca hoti kusalesu dhammesu, sutānañca dhammānaṁ dhārakajātiko hoti, dhātānañca dhammānaṁ atthūpaparikkhī hoti atthamaññāya dhammamaññāya, dhammānudhammappaṭipanno hoti; kalyāṇavāco ca hoti kalyāṇavākkaraṇo poriyā vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā, sandassako ca hoti samādapako samuttejako sampahaṁsako sabrahmacārīnaṁ. Evaṁ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.

[¶74] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶75] > Pali: Sattamaṁ.

[¶76] AN 4.98 · To Benefit Oneself

> Pali: AN 4.98 · Attahitasutta

[¶77] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶78] One who practices to benefit themselves, but not others;

> Pali: Attahitāya paṭipanno no parahitāya,

[¶79] one who practices to benefit others, but not themselves;

> Pali: parahitāya paṭipanno no attahitāya,

[¶80] one who practices to benefit neither themselves nor others; and

> Pali: nevattahitāya paṭipanno no parahitāya,

[¶81] one who practices to benefit both themselves and others.

> Pali: attahitāya ceva paṭipanno parahitāya ca.

[¶82] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶83] > Pali: Aṭṭhamaṁ.

[¶84] AN 4.99 · Training Rules

> Pali: AN 4.99 · Sikkhāpadasutta

[¶85] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶86] One who practices to benefit themselves, but not others;

> Pali: attahitāya paṭipanno no parahitāya,

[¶87] one who practices to benefit others, but not themselves;

> Pali: parahitāya paṭipanno no attahitāya,

[¶88] one who practices to benefit neither themselves nor others; and

> Pali: nevattahitāya paṭipanno no parahitāya,

[¶89] one who practices to benefit both themselves and others.

> Pali: attahitāya ceva paṭipanno parahitāya ca.

[¶90] And how does an individual practice to benefit themselves, but not others? It’s when an individual doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. But they don’t encourage others to do the same. That’s how an individual practices to benefit themselves, but not others.

> Pali: Kathañca, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya? Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā paṭivirato hoti, no paraṁ pāṇātipātā veramaṇiyā samādapeti; attanā adinnādānā paṭivirato hoti, no paraṁ adinnādānā veramaṇiyā samādapeti; attanā kāmesumicchācārā paṭivirato hoti, no paraṁ kāmesumicchācārā veramaṇiyā samādapeti; attanā musāvādā paṭivirato hoti, no paraṁ musāvādā veramaṇiyā samādapeti; attanā surāmerayamajjapamādaṭṭhānā paṭivirato hoti, no paraṁ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṁ kho, bhikkhave, puggalo attahitāya paṭipanno hoti, no parahitāya.

[¶91] And how does an individual practice to benefit others, but not themselves? It’s when an individual kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. But they encourage others to not do these things. That’s how an individual practices to benefit others, but not themselves.

> Pali: Kathañca, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya? Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, paraṁ pāṇātipātā veramaṇiyā samādapeti; attanā adinnādānā appaṭivirato hoti, paraṁ adinnādānā veramaṇiyā samādapeti; attanā kāmesumicchācārā appaṭivirato hoti, paraṁ kāmesumicchācārā veramaṇiyā samādapeti; attanā musāvādā appaṭivirato hoti, paraṁ musāvādā veramaṇiyā samādapeti; attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, paraṁ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṁ kho, bhikkhave, puggalo parahitāya paṭipanno hoti, no attahitāya.

[¶92] And how does a person practice to benefit neither themselves nor others? It’s when an individual kills, etc. … and doesn’t encourage others to not do these things. That’s how an individual practices to benefit neither themselves nor others.

> Pali: Kathañca, bhikkhave, puggalo nevattahitāya paṭipanno hoti no parahitāya? Idha, bhikkhave, ekacco puggalo attanā pāṇātipātā appaṭivirato hoti, no paraṁ pāṇātipātā veramaṇiyā samādapeti …pe… attanā surāmerayamajjapamādaṭṭhānā appaṭivirato hoti, no paraṁ surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṁ kho, bhikkhave, puggalo nevattahitāya paṭipanno hoti, no parahitāya.

[¶93] And how does an individual practice to benefit both themselves and others? It’s when an individual doesn’t kill, etc. … and encourages others to do the same. That’s how an individual practices to benefit both themselves and others.

> Pali: Kathañca, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca? Idha, bhikkhave, ekacco puggalo attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti …pe… attanā ca surāmerayamajjapamādaṭṭhānā paṭivirato hoti, parañca surāmerayamajjapamādaṭṭhānā veramaṇiyā samādapeti. Evaṁ kho, bhikkhave, puggalo attahitāya ceva paṭipanno hoti parahitāya ca.

[¶94] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶95] > Pali: Navamaṁ.

[¶96] AN 4.100 · With Potaliya the Wanderer

> Pali: AN 4.100 · Potaliyasutta

[¶97] Then the wanderer Potaliya went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side, and the Buddha said to him:

> Pali: Atha kho potaliyo paribbājako yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho potaliyaṁ paribbājakaṁ bhagavā etadavoca:

[¶98] “Potaliya, these four individuals are found in the world. What four?

> Pali: “Cattārome, potaliya, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶99] One individual criticizes those deserving of criticism at the right time, truthfully and correctly. But they don’t praise those deserving of praise at the right time, truthfully and correctly.

> Pali: Idha, potaliya, ekacco puggalo avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.

[¶100] Another individual praises those deserving of praise … But they don’t criticize those deserving of criticism …

> Pali: Idha pana, potaliya, ekacco puggalo vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.

[¶101] Another individual doesn’t praise those deserving of praise … Nor do they criticize those deserving of criticism …

> Pali: Idha pana, potaliya, ekacco puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.

[¶102] Another individual criticizes those deserving of criticism at the right time, truthfully and correctly. And they praise those deserving of praise at the right time, truthfully and correctly.

> Pali: Idha pana, potaliya, ekacco puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena.

[¶103] These are the four individuals found in the world. Of these four individuals, who do you believe to be the finest?”

> Pali: Ime kho, potaliya, cattāro puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ kho, potaliya, catunnaṁ puggalānaṁ katamo te puggalo khamati abhikkantataro ca paṇītataro cā”ti?

[¶104] “Worthy Gotama, of these four individuals, it is the individual who neither praises those deserving of praise at the right time, truthfully and correctly; nor criticizes those deserving of criticism at the right time, truthfully and correctly. That is the individual I believe to be the finest. Why is that? Because, worthy Gotama, equanimity is the best.”

> Pali: “Cattārome, bho gotama, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Idha, bho gotama, ekacco puggalo avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. Idha pana, bho gotama, ekacco puggalo vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca kho avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. Idha pana, bho gotama, ekacco puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. Idha pana, bho gotama, ekacco puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena. Ime kho, bho gotama, cattāro puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ, bho gotama, catunnaṁ puggalānaṁ yvāyaṁ puggalo neva avaṇṇārahassa avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, no ca vaṇṇārahassa vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena; ayaṁ me puggalo khamati imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Abhikkantā hesā, bho gotama, yadidaṁ upekkhā”ti.

[¶105] “Potaliya, of these four individuals, it is the individual who criticizes those deserving of criticism at the right time, truthfully and correctly; and praises those deserving of praise at the right time, truthfully and correctly. That is the individual I consider to be the finest. Why is that? Because, Potaliya, understanding of time and context is the best.”

> Pali: “Cattārome, potaliya, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro …pe… ime kho, potaliya, cattāro puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ kho, potaliya, catunnaṁ puggalānaṁ yvāyaṁ puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā hoti bhūtaṁ tacchaṁ kālena; ayaṁ imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Abhikkantā hesā, potaliya, yadidaṁ tattha tattha kālaññutā”ti.

[¶106] “Worthy Gotama, of these four individuals, it is the individual who criticizes those deserving of criticism at the right time, truthfully and correctly; and praises those deserving of praise at the right time, truthfully and correctly. That is the individual I believe to be the finest. Why is that? Because, worthy Gotama, understanding of time and context is the best.

> Pali: “Cattārome, bho gotama, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro …pe… ime kho, bho gotama, cattāro puggalā santo saṁvijjamānā lokasmiṁ. Imesaṁ, bho gotama, catunnaṁ puggalānaṁ yvāyaṁ puggalo avaṇṇārahassa ca avaṇṇaṁ bhāsitā bhūtaṁ tacchaṁ kālena, vaṇṇārahassa ca vaṇṇaṁ bhāsitā bhūtaṁ tacchaṁ kālena; ayaṁ me puggalo khamati imesaṁ catunnaṁ puggalānaṁ abhikkantataro ca paṇītataro ca. Taṁ kissa hetu? Abhikkantā hesā, bho gotama, yadidaṁ tattha tattha kālaññutā.

[¶107] Excellent, worthy Gotama! Excellent! 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 clear eyes can see what’s there, worthy Gotama has made the teaching clear in many ways. I go for refuge to the worthy Gotama, to the teaching, and to the mendicant Saṅgha. From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama. Seyyathāpi, bho gotama, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya: ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhotā gotamena anekapariyāyena dhammo pakāsito. Esāhaṁ bhavantaṁ gotamaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶108] > Pali: Dasamaṁ.

[¶109] > Pali: Asuravaggo pañcamo.

[¶110] > Pali: Tassuddānaṁ

[¶111] > Pali: Asuro tayo samādhī,
chavālātena pañcamaṁ;
Rāgo nisanti attahitaṁ,
sikkhā potaliyena cāti.

[¶112] > Pali: Dutiyo paṇṇāsako samatto.

## 11. Clouds · AN 4.101–4.110

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/11/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/11/#p-N

[¶0] AN 4.101 · Clouds (1st)

> Pali: AN 4.101 · Paṭhamavalāhakasutta

[¶1] So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶2] “Venerable sir,” they replied. The Buddha said this:

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “Mendicants, there are these four kinds of clouds. What four?

> Pali: “Cattārome, bhikkhave, valāhakā. Katame cattāro?

[¶4] One thunders but doesn’t rain,

> Pali: Gajjitā no vassitā,

[¶5] one rains but doesn’t thunder,

> Pali: vassitā no gajjitā,

[¶6] one neither thunders nor rains, and

> Pali: neva gajjitā no vassitā,

[¶7] one both rains and thunders.

> Pali: gajjitā ca vassitā ca.

[¶8] These are the four kinds of clouds. In the same way, these four individuals similar to clouds are found in the world. What four?

> Pali: Ime kho, bhikkhave, cattāro valāhakā. Evamevaṁ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶9] One thunders but doesn’t rain,

> Pali: Gajjitā no vassitā,

[¶10] one rains but doesn’t thunder,

> Pali: vassitā no gajjitā,

[¶11] one neither thunders nor rains, and

> Pali: neva gajjitā no vassitā,

[¶12] one both rains and thunders.

> Pali: gajjitā ca vassitā ca.

[¶13] And how does an individual thunder but not rain? It’s when an individual is a talker, not a doer. That’s how an individual thunders but doesn’t rain. That individual is like a cloud that thunders but doesn’t rain, I say.

> Pali: Kathañca, bhikkhave, puggalo gajjitā hoti no vassitā? Idha, bhikkhave, ekacco puggalo bhāsitā hoti, no kattā. Evaṁ kho, bhikkhave, puggalo gajjitā hoti, no vassitā. Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶14] And how does an individual rain but not thunder? It’s when an individual is a doer, not a talker. …

> Pali: Kathañca, bhikkhave, puggalo vassitā hoti, no gajjitā? Idha, bhikkhave, ekacco puggalo kattā hoti, no bhāsitā. Evaṁ kho, bhikkhave, puggalo vassitā hoti, no gajjitā. Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶15] And how does an individual neither thunder nor rain? It’s when an individual is neither a talker nor a doer. …

> Pali: Kathañca, bhikkhave, puggalo neva gajjitā hoti, no vassitā? Idha, bhikkhave, ekacco puggalo neva bhāsitā hoti, no kattā. Evaṁ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā. Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶16] And how does an individual both thunder and rain? It’s when an individual is both a talker and a doer. …

> Pali: Kathañca, bhikkhave, puggalo gajjitā ca hoti vassitā ca? Idha, bhikkhave, ekacco puggalo bhāsitā ca hoti kattā ca. Evaṁ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca. Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶17] These four individuals similar to clouds are found in the world.”

> Pali: Ime kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṁvijjamānā lokasmin”ti.

[¶18] > Pali: Paṭhamaṁ.

[¶19] AN 4.102 · Clouds (2nd)

> Pali: AN 4.102 · Dutiyavalāhakasutta

[¶20] “Mendicants, there are these four kinds of clouds. What four?

> Pali: “Cattārome, bhikkhave, valāhakā. Katame cattāro?

[¶21] One thunders but doesn’t rain,

> Pali: Gajjitā no vassitā,

[¶22] one rains but doesn’t thunder,

> Pali: vassitā no gajjitā,

[¶23] one neither thunders nor rains, and

> Pali: neva gajjitā no vassitā,

[¶24] one both rains and thunders.

> Pali: gajjitā ca vassitā ca.

[¶25] These are the four kinds of clouds. In the same way, these four individuals similar to clouds are found in the world. What four?

> Pali: Ime kho, bhikkhave, cattāro valāhakā. Evamevaṁ kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶26] One thunders but doesn’t rain,

> Pali: Gajjitā no vassitā,

[¶27] one rains but doesn’t thunder,

> Pali: vassitā no gajjitā,

[¶28] one neither thunders nor rains, and

> Pali: neva gajjitā no vassitā,

[¶29] one both rains and thunders.

> Pali: gajjitā ca vassitā ca.

[¶30] And how does an individual thunder but not rain? It’s when an individual memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 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’. That’s how an individual thunders but doesn’t rain. That individual is like a cloud that thunders but doesn’t rain, I say.

> Pali: Kathañca, bhikkhave, puggalo gajjitā hoti, no vassitā? Idha, bhikkhave, ekacco puggalo dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ nappajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ nappajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo gajjitā hoti, no vassitā. Seyyathāpi so, bhikkhave, valāhako gajjitā, no vassitā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶31] And how does an individual rain but not thunder? It’s when an individual doesn’t memorize the teaching … But they truly understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo vassitā hoti, no gajjitā? Idha, bhikkhave, ekacco puggalo dhammaṁ na pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo vassitā hoti, no gajjitā. Seyyathāpi so, bhikkhave, valāhako vassitā, no gajjitā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶32] And how does an individual neither thunder nor rain? It’s when an individual doesn’t memorize the teaching … Nor do they truly understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo neva gajjitā hoti, no vassitā? Idha, bhikkhave, ekacco puggalo neva dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo neva gajjitā hoti, no vassitā. Seyyathāpi so, bhikkhave, valāhako neva gajjitā, no vassitā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶33] And how does an individual both thunder and rain? It’s when an individual memorizes the teaching … And they truly understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo gajjitā ca hoti vassitā ca? Idha, bhikkhave, ekacco puggalo dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo gajjitā ca hoti vassitā ca. Seyyathāpi so, bhikkhave, valāhako gajjitā ca vassitā ca; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶34] These four individuals similar to clouds are found in the world.”

> Pali: Ime kho, bhikkhave, cattāro valāhakūpamā puggalā santo saṁvijjamānā lokasmin”ti.

[¶35] > Pali: Dutiyaṁ.

[¶36] AN 4.103 · Pots

> Pali: AN 4.103 · Kumbhasutta

[¶37] “Mendicants, there are these four pots. What four?

> Pali: “Cattārome, bhikkhave, kumbhā. Katame cattāro?

[¶38] Covered but hollow,

> Pali: Tuccho pihito,

[¶39] uncovered but full,

> Pali: pūro vivaṭo,

[¶40] uncovered and hollow, and

> Pali: tuccho vivaṭo,

[¶41] covered and full.

> Pali: pūro pihito—

[¶42] These are the four pots. In the same way, these four individuals similar to pots are found in the world. What four?

> Pali: Ime kho, bhikkhave, cattāro kumbhā. Evamevaṁ kho, bhikkhave, cattāro kumbhūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶43] Covered but hollow,

> Pali: Tuccho pihito,

[¶44] uncovered but full,

> Pali: pūro vivaṭo,

[¶45] uncovered and hollow, and

> Pali: tuccho vivaṭo,

[¶46] covered and full.

> Pali: pūro pihito.

[¶47] And how is an individual covered but hollow? It’s when an individual 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. 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’. That’s how an individual is covered but hollow. That individual is like a pot that’s covered but hollow, I say.

> Pali: Kathañca, bhikkhave, puggalo tuccho hoti pihito? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo tuccho hoti pihito. Seyyathāpi so, bhikkhave, kumbho tuccho pihito; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶48] And how is an individual uncovered but full? It’s when an individual is not impressive … But they truly understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo pūro hoti vivaṭo? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo pūro hoti vivaṭo. Seyyathāpi so, bhikkhave, kumbho pūro vivaṭo; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶49] And how is an individual uncovered and hollow? It’s when an individual is not impressive … Nor do they truly understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo tuccho hoti vivaṭo? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo tuccho hoti vivaṭo. Seyyathāpi so, bhikkhave, kumbho tuccho vivaṭo; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶50] And how is an individual covered and full? It’s when an individual is impressive … And they truly understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo pūro hoti pihito? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo pūro hoti pihito. Seyyathāpi so, bhikkhave, kumbho pūro pihito; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶51] These four individuals similar to pots are found in the world.”

> Pali: Ime kho, bhikkhave, cattāro kumbhūpamā puggalā santo saṁvijjamānā lokasmin”ti.

[¶52] > Pali: Tatiyaṁ.

[¶53] AN 4.104 · Lakes

> Pali: AN 4.104 · Udakarahadasutta

[¶54] “Mendicants, there are these four lakes. What four?

> Pali: “Cattārome, bhikkhave, udakarahadā. Katame cattāro?

[¶55] One is shallow but appears deep,

> Pali: Uttāno gambhīrobhāso,

[¶56] one is deep but appears shallow,

> Pali: gambhīro uttānobhāso,

[¶57] one is shallow and appears shallow, and

> Pali: uttāno uttānobhāso,

[¶58] one is deep and appears deep.

> Pali: gambhīro gambhīrobhāso—

[¶59] These are the four lakes. In the same way, these four individuals similar to lakes are found in the world. What four?

> Pali: Ime kho, bhikkhave, cattāro udakarahadā. Evamevaṁ kho, bhikkhave, cattāro udakarahadūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶60] One is shallow but appears deep,

> Pali: Uttāno gambhīrobhāso,

[¶61] one is deep but appears shallow,

> Pali: gambhīro uttānobhāso,

[¶62] one is shallow and appears shallow, and

> Pali: uttāno uttānobhāso,

[¶63] one is deep and appears deep.

> Pali: gambhīro gambhīrobhāso.

[¶64] And how is an individual shallow but appears deep? It’s when an individual 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. 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’. That’s how an individual is shallow but appears deep. That individual is like a lake that’s shallow but appears deep, I say.

> Pali: Kathañca, bhikkhave, puggalo uttāno hoti gambhīrobhāso? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo uttāno hoti gambhīrobhāso. Seyyathāpi so, bhikkhave, udakarahado uttāno gambhīrobhāso; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶65] And how is an individual deep but appears shallow? It’s when an individual is not impressive … But they really understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo gambhīro hoti uttānobhāso? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo gambhīro hoti uttānobhāso. Seyyathāpi so, bhikkhave, udakarahado gambhīro uttānobhāso; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶66] And how is an individual shallow and appears shallow? It’s when an individual is not impressive … Nor do they really understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo uttāno hoti uttānobhāso? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo uttāno hoti uttānobhāso. Seyyathāpi so, bhikkhave, udakarahado uttāno uttānobhāso; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶67] And how is an individual deep and appears deep? It’s when an individual is impressive … And they really understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo gambhīro hoti gambhīrobhāso? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo gambhīro hoti gambhīrobhāso. Seyyathāpi so, bhikkhave, udakarahado gambhīro gambhīrobhāso; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶68] These four individuals similar to lakes are found in the world.”

> Pali: Ime kho, bhikkhave, cattāro udakarahadūpamā puggalā santo saṁvijjamānā lokasmin”ti.

[¶69] > Pali: Catutthaṁ.

[¶70] AN 4.105 · Mangoes

> Pali: AN 4.105 · Ambasutta

[¶71] “Mendicants, there are these four mangoes. What four?

> Pali: “Cattārimāni, bhikkhave, ambāni. Katamāni cattāri?

[¶72] One is unripe but seems ripe,

> Pali: Āmaṁ pakkavaṇṇi,

[¶73] one is ripe but seems unripe,

> Pali: pakkaṁ āmavaṇṇi,

[¶74] one is unripe and seems unripe, and

> Pali: āmaṁ āmavaṇṇi,

[¶75] one is ripe and seems ripe.

> Pali: pakkaṁ pakkavaṇṇi—

[¶76] These are the four mangoes.

> Pali: Imāni kho, bhikkhave, cattāri ambāni.

[¶77] In the same way, these four individuals similar to mangoes are found in the world. What four?

> Pali: Evamevaṁ kho, bhikkhave, cattāro ambūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶78] One is unripe but seems ripe,

> Pali: Āmo pakkavaṇṇī,

[¶79] one is ripe but seems unripe,

> Pali: pakko āmavaṇṇī,

[¶80] one is unripe and seems unripe, and

> Pali: āmo āmavaṇṇī,

[¶81] one is ripe and seems ripe.

> Pali: pakko pakkavaṇṇī.

[¶82] And how is an individual unripe but seems ripe? It’s when an individual 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. 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’. That’s how an individual is unripe but seems ripe. That individual is like a mango that’s unripe but seems ripe, I say.

> Pali: Kathañca, bhikkhave, puggalo āmo hoti pakkavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo āmo hoti pakkavaṇṇī. Seyyathāpi taṁ, bhikkhave, ambaṁ āmaṁ pakkavaṇṇi; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶83] And how is an individual ripe but seems unripe? It’s when an individual is not impressive … But they really understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo pakko hoti āmavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo pakko hoti āmavaṇṇī. Seyyathāpi taṁ, bhikkhave, ambaṁ pakkaṁ āmavaṇṇi; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶84] And how is an individual unripe and seems unripe? It’s when an individual is not impressive … Nor do they really understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo āmo hoti āmavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa na pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo āmo hoti āmavaṇṇī. Seyyathāpi taṁ, bhikkhave, ambaṁ āmaṁ āmavaṇṇi; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶85] And how is an individual ripe and seems ripe? It’s when an individual is impressive … And they really understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo pakko hoti pakkavaṇṇī? Idha, bhikkhave, ekaccassa puggalassa pāsādikaṁ hoti abhikkantaṁ paṭikkantaṁ ālokitaṁ vilokitaṁ samiñjitaṁ pasāritaṁ saṅghāṭipattacīvaradhāraṇaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo pakko hoti pakkavaṇṇī. Seyyathāpi taṁ, bhikkhave, ambaṁ pakkaṁ pakkavaṇṇi; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶86] These four individuals similar to mangoes are found in the world.”

> Pali: Ime kho, bhikkhave, cattāro ambūpamā puggalā santo saṁvijjamānā lokasmin”ti.

[¶87] > Pali: Pañcamaṁ.

[¶88] AN 4.106 · Mangoes (2nd)

> Pali: AN 4.106 · [Dutiyaambasutta]

[¶89] (This is a ghost sutta: there is no text for it in any available editions.)

> Pali: ()

[¶90] AN 4.107 · Mice

> Pali: AN 4.107 · Mūsikasutta

[¶91] “Mendicants, there are these four kinds of mice. What four?

> Pali: “Catasso imā, bhikkhave, mūsikā. Katamā catasso?

[¶92] One makes a hole but doesn’t live in it,

> Pali: Gādhaṁ kattā no vasitā,

[¶93] one lives in a hole but doesn’t make it,

> Pali: vasitā no gādhaṁ kattā,

[¶94] one neither makes a hole nor lives in it, and

> Pali: neva gādhaṁ kattā no vasitā,

[¶95] one both makes a hole and lives in it.

> Pali: gādhaṁ kattā ca vasitā ca—

[¶96] These are the four kinds of mice. In the same way, these four individuals similar to mice are found in the world. What four?

> Pali: imā kho, bhikkhave, catasso mūsikā. Evamevaṁ kho, bhikkhave, cattāro mūsikūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶97] One makes a hole but doesn’t live in it,

> Pali: Gādhaṁ kattā no vasitā,

[¶98] one lives in a hole but doesn’t make it,

> Pali: vasitā no gādhaṁ kattā,

[¶99] one neither makes a hole nor lives in it, and

> Pali: neva gādhaṁ kattā no vasitā,

[¶100] one both makes a hole and lives in it.

> Pali: gādhaṁ kattā ca vasitā ca.

[¶101] And how does an individual make a hole but not live in it? It’s when an individual memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. 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’. That’s how an individual makes a hole but doesn’t live in it. That individual is like a mouse that makes a hole but doesn’t live in it, I say.

> Pali: Kathañca, bhikkhave, puggalo gādhaṁ kattā hoti no vasitā? Idha, bhikkhave, ekacco puggalo dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo gādhaṁ kattā hoti, no vasitā. Seyyathāpi sā, bhikkhave, mūsikā gādhaṁ kattā, no vasitā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶102] And how does an individual live in a hole but not make it? It’s when an individual doesn’t memorize the teaching … But they really understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo vasitā hoti, no gādhaṁ kattā? Idha, bhikkhave, ekacco puggalo dhammaṁ na pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo vasitā hoti, no gādhaṁ kattā. Seyyathāpi sā, bhikkhave, mūsikā vasitā hoti, no gādhaṁ kattā; tathūpamāhaṁ, bhikkhave, imaṁ, puggalaṁ vadāmi.

[¶103] And how does an individual neither make a hole nor live in it? It’s when an individual doesn’t memorize the teaching … Nor do they really understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo neva gādhaṁ kattā hoti no vasitā? Idha, bhikkhave, ekacco puggalo dhammaṁ na pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ nappajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ nappajānāti. Evaṁ kho, bhikkhave, puggalo neva gādhaṁ kattā hoti, no vasitā. Seyyathāpi sā, bhikkhave, mūsikā neva gādhaṁ kattā hoti, no vasitā; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶104] And how does an individual both make a hole and live in it? It’s when an individual memorizes the teaching … And they really understand: ‘This is suffering’ …

> Pali: Kathañca, bhikkhave, puggalo gādhaṁ kattā ca hoti vasitā ca? Idha, bhikkhave, ekacco puggalo dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, puggalo gādhaṁ kattā ca hoti vasitā ca. Seyyathāpi sā, bhikkhave, mūsikā gādhaṁ kattā ca hoti vasitā ca; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶105] These four individuals similar to mice are found in the world.”

> Pali: Ime kho, bhikkhave, cattāro mūsikūpamā puggalā santo saṁvijjamānā lokasmin”ti.

[¶106] > Pali: Sattamaṁ.

[¶107] AN 4.108 · Oxen

> Pali: AN 4.108 · Balībaddasutta

[¶108] “Mendicants, there are these four kinds of oxen. What four?

> Pali: “Cattārome, bhikkhave, balībaddā. Katame cattāro?

[¶109] One hostile to its own herd, not others;

> Pali: Sagavacaṇḍo no paragavacaṇḍo,

[¶110] one hostile to other herds, not its own;

> Pali: paragavacaṇḍo no sagavacaṇḍo,

[¶111] one hostile to both its own herd and others; and

> Pali: sagavacaṇḍo ca paragavacaṇḍo ca,

[¶112] one hostile to neither its own herd nor others.

> Pali: neva sagavacaṇḍo no paragavacaṇḍo—

[¶113] These are the four kinds of oxen. In the same way, these four individuals similar to oxen are found in the world. What four?

> Pali: Ime kho, bhikkhave, cattāro balībaddā. Evamevaṁ kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶114] One hostile to their own herd, not others;

> Pali: Sagavacaṇḍo no paragavacaṇḍo,

[¶115] one hostile to other herds, not their own;

> Pali: paragavacaṇḍo no sagavacaṇḍo,

[¶116] one hostile to both their own herd and others; and

> Pali: sagavacaṇḍo ca paragavacaṇḍo ca,

[¶117] one hostile to neither their own herd nor others.

> Pali: neva sagavacaṇḍo no paragavacaṇḍo.

[¶118] And how is an individual hostile to their own herd, not others? It’s when an individual intimidates their own followers, not the followers of others. That’s how an individual is hostile to their own herd, not others. That individual is like an ox that’s hostile to its own herd, not others.

> Pali: Kathañca, bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo? Idha, bhikkhave, ekacco puggalo sakaparisaṁ ubbejetā hoti, no paraparisaṁ. Evaṁ kho, bhikkhave, puggalo sagavacaṇḍo hoti, no paragavacaṇḍo. Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo, no paragavacaṇḍo; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶119] And how is an individual hostile to other herds, not their own? It’s when an individual intimidates the followers of others, not their own. …

> Pali: Kathañca, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo? Idha, bhikkhave, ekacco puggalo paraparisaṁ ubbejetā hoti, no sakaparisaṁ. Evaṁ kho, bhikkhave, puggalo paragavacaṇḍo hoti, no sagavacaṇḍo. Seyyathāpi so, bhikkhave, balībaddo paragavacaṇḍo, no sagavacaṇḍo; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶120] And how is an individual hostile to both their own herd and others? It’s when an individual intimidates their own followers and the followers of others. …

> Pali: Kathañca, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca? Idha, bhikkhave, ekacco puggalo sakaparisaṁ ubbejetā hoti paraparisañca. Evaṁ kho, bhikkhave, puggalo sagavacaṇḍo ca hoti paragavacaṇḍo ca. Seyyathāpi so, bhikkhave, balībaddo sagavacaṇḍo ca paragavacaṇḍo ca; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶121] And how is an individual hostile to neither their own herd nor others? It’s when an individual doesn’t intimidate their own followers or the followers of others.

> Pali: Kathañca, bhikkhave, puggalo neva sagavacaṇḍo hoti no paragavacaṇḍo? Idha, bhikkhave, ekacco puggalo neva sakaparisaṁ ubbejetā hoti, no paraparisañca. Evaṁ kho, bhikkhave, puggalo neva sagavacaṇḍo hoti, no paragavacaṇḍo. Seyyathāpi so, bhikkhave, balībaddo neva sagavacaṇḍo, no paragavacaṇḍo; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶122] These four individuals similar to oxen are found in the world.”

> Pali: Ime kho, bhikkhave, cattāro balībaddūpamā puggalā santo saṁvijjamānā lokasmin”ti.

[¶123] > Pali: Aṭṭhamaṁ.

[¶124] AN 4.109 · Trees

> Pali: AN 4.109 · Rukkhasutta

[¶125] “Mendicants, there are these four kinds of tree. What four?

> Pali: “Cattārome, bhikkhave, rukkhā. Katame cattāro?

[¶126] One is a softwood surrounded by softwoods,

> Pali: Pheggu phegguparivāro,

[¶127] one is a softwood surrounded by hardwoods,

> Pali: pheggu sāraparivāro,

[¶128] one is a hardwood surrounded by softwoods, and

> Pali: sāro phegguparivāro,

[¶129] one is a hardwood surrounded by hardwoods.

> Pali: sāro sāraparivāro—

[¶130] These are the four kinds of tree. In the same way, these four individuals similar to trees are found in the world. What four?

> Pali: Ime kho, bhikkhave, cattāro rukkhā. Evamevaṁ kho, bhikkhave, cattāro rukkhūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶131] One is a softwood surrounded by softwoods,

> Pali: Pheggu phegguparivāro,

[¶132] one is a softwood surrounded by hardwoods,

> Pali: pheggu sāraparivāro,

[¶133] one is a hardwood surrounded by softwoods, and

> Pali: sāro phegguparivāro,

[¶134] one is a hardwood surrounded by hardwoods.

> Pali: sāro sāraparivāro.

[¶135] And how is an individual a softwood surrounded by softwoods? It’s when an individual is unethical, of bad character, and their followers are the same. That’s how an individual is a softwood surrounded by softwoods. That individual is like a softwood tree that’s surrounded by softwoods, I say.

> Pali: Kathañca, bhikkhave, puggalo pheggu hoti phegguparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo; parisāpissa hoti dussīlā pāpadhammā. Evaṁ kho, bhikkhave, puggalo pheggu hoti phegguparivāro. Seyyathāpi so, bhikkhave, rukkho pheggu phegguparivāro; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶136] And how is an individual a softwood surrounded by hardwoods? It’s when an individual is unethical, of bad character, but their followers are ethical, of good character. …

> Pali: Kathañca, bhikkhave, puggalo pheggu hoti sāraparivāro? Idha, bhikkhave, ekacco puggalo dussīlo hoti pāpadhammo; parisā ca khvassa hoti sīlavatī kalyāṇadhammā. Evaṁ kho, bhikkhave, puggalo pheggu hoti sāraparivāro. Seyyathāpi so, bhikkhave, rukkho pheggu sāraparivāro; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶137] And how is an individual a hardwood surrounded by softwoods? It’s when an individual is ethical, of good character, but their followers are unethical, of bad character. …

> Pali: Kathañca, bhikkhave, puggalo sāro hoti phegguparivāro? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo; parisā ca khvassa hoti dussīlā pāpadhammā. Evaṁ kho, bhikkhave, puggalo sāro hoti phegguparivāro. Seyyathāpi so, bhikkhave, rukkho sāro phegguparivāro; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶138] And how is an individual a hardwood surrounded by hardwoods? It’s when an individual is ethical, of good character, and their followers are the same.

> Pali: Kathañca, bhikkhave, puggalo sāro hoti sāraparivāro? Idha, bhikkhave, ekacco puggalo sīlavā hoti kalyāṇadhammo; parisāpissa hoti sīlavatī kalyāṇadhammā. Evaṁ kho, bhikkhave, puggalo sāro hoti sāraparivāro. Seyyathāpi so, bhikkhave, rukkho sāro sāraparivāro; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶139] These four individuals similar to trees are found in the world.”

> Pali: Ime kho, bhikkhave, cattāro rukkhūpamā puggalā santo saṁvijjamānā lokasmin”ti.

[¶140] > Pali: Navamaṁ.

[¶141] AN 4.110 · Vipers

> Pali: AN 4.110 · Āsīvisasutta

[¶142] “Mendicants, there are these four kinds of viper. What four?

> Pali: “Cattārome, bhikkhave, āsīvisā. Katame cattāro?

[¶143] One whose venom is fast-acting but not lethal,

> Pali: Āgataviso na ghoraviso,

[¶144] one whose venom is lethal but not fast-acting,

> Pali: ghoraviso na āgataviso,

[¶145] one whose venom is both fast-acting and lethal, and

> Pali: āgataviso ca ghoraviso ca,

[¶146] one whose venom is neither fast-acting nor lethal.

> Pali: nevāgataviso na ghoraviso—

[¶147] These are the four kinds of viper. In the same way, these four individuals similar to vipers are found in the world. What four?

> Pali: Ime kho, bhikkhave, cattāro āsīvisā. Evamevaṁ kho, bhikkhave, cattāro āsīvisūpamā puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶148] One whose venom is fast-acting but not lethal,

> Pali: Āgataviso na ghoraviso,

[¶149] one whose venom is lethal but not fast-acting,

> Pali: ghoraviso na āgataviso,

[¶150] one whose venom is both fast-acting and lethal, and

> Pali: āgataviso ca ghoraviso ca,

[¶151] one whose venom is neither fast-acting nor lethal.

> Pali: nevāgataviso na ghoraviso.

[¶152] And how is an individual’s venom fast-acting but not lethal? It’s when an individual is often angry, but their anger doesn’t linger long. That’s how an individual’s venom is fast-acting but not lethal. That individual is like a viper whose venom is fast-acting but not lethal.

> Pali: Kathañca, bhikkhave, puggalo āgataviso hoti, na ghoraviso? Idha, bhikkhave, ekacco puggalo abhiṇhaṁ kujjhati. So ca khvassa kodho na dīgharattaṁ anuseti. Evaṁ kho, bhikkhave, puggalo āgataviso hoti, na ghoraviso. Seyyathāpi so, bhikkhave, āsīviso āgataviso, na ghoraviso; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶153] And how is an individual’s venom lethal but not fast-acting? It’s when an individual is not often angry, but their anger lingers for a long time.

> Pali: Kathañca, bhikkhave, puggalo ghoraviso hoti, na āgataviso? Idha, bhikkhave, ekacco puggalo na heva kho abhiṇhaṁ kujjhati. So ca khvassa kodho dīgharattaṁ anuseti. Evaṁ kho, bhikkhave, puggalo ghoraviso hoti, na āgataviso. Seyyathāpi so, bhikkhave, āsīviso ghoraviso, na āgataviso; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶154] And how is an individual’s venom both fast-acting and lethal? It’s when an individual is often angry, and their anger lingers for a long time.

> Pali: Kathañca, bhikkhave, puggalo āgataviso ca hoti ghoraviso ca? Idha, bhikkhave, ekacco puggalo abhiṇhaṁ kujjhati. So ca khvassa kodho dīgharattaṁ anuseti. Evaṁ kho, bhikkhave, puggalo āgataviso ca hoti ghoraviso ca. Seyyathāpi so, bhikkhave, āsīviso āgataviso ca ghoraviso ca; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶155] And how is an individual’s venom neither fast-acting nor lethal? It’s when an individual is not often angry, and their anger doesn’t linger long.

> Pali: Kathañca, bhikkhave, puggalo nevāgataviso hoti na ghoraviso? Idha, bhikkhave, ekacco puggalo na heva kho abhiṇhaṁ kujjhati. So ca khvassa kodho na dīgharattaṁ anuseti. Evaṁ kho, bhikkhave, puggalo nevāgataviso hoti, na ghoraviso. Seyyathāpi so, bhikkhave, āsīviso nevāgataviso na ghoraviso; tathūpamāhaṁ, bhikkhave, imaṁ puggalaṁ vadāmi.

[¶156] These four individuals similar to vipers are found in the world.”

> Pali: Ime kho, bhikkhave, cattāro āsīvisūpamā puggalā santo saṁvijjamānā lokasmin”ti.

[¶157] > Pali: Dasamaṁ.

[¶158] > Pali: Valāhakavaggo paṭhamo.

[¶159] > Pali: Tassuddānaṁ

[¶160] > Pali: Dve valāhā kumbha udaka,
rahadā dve honti ambāni;
Mūsikā balībaddā rukkhā,
āsīvisena te dasāti.

## 12. With Kesi · AN 4.111–4.119

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/12/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/12/#p-N

[¶0] AN 4.111 · With Kesi

> Pali: AN 4.111 · Kesisutta

[¶1] Then Kesi the horse trainer went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Kesi, you’re known as a horse trainer. Just how do you guide a horse in training?”

> Pali: Atha kho kesi assadammasārathi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho kesiṁ assadammasārathiṁ bhagavā etadavoca: “tvaṁ khosi, kesi, paññāto assadammasārathīti. Kathaṁ pana tvaṁ, kesi, assadammaṁ vinesī”ti?

[¶2] “Sir, I guide a horse in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.”

> Pali: “Ahaṁ kho, bhante, assadammaṁ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemī”ti.

[¶3] “Kesi, what do you do with a horse in training that doesn’t follow these forms of training?”

> Pali: “Sace te, kesi, assadammo saṇhena vinayaṁ na upeti, pharusena vinayaṁ na upeti, saṇhapharusena vinayaṁ na upeti, kinti naṁ karosī”ti?

[¶4] “In that case, sir, I kill it. Why is that? So that I don’t disgrace my tutor’s community.

> Pali: “Sace me, bhante, assadammo saṇhena vinayaṁ na upeti, pharusena vinayaṁ na upeti, saṇhapharusena vinayaṁ na upeti; hanāmi naṁ, bhante. Taṁ kissa hetu? ‘Mā me ācariyakulassa avaṇṇo ahosī’ti.

[¶5] But sir, the Buddha is the supreme guide for those fit for training. Just how do you guide a person in training?”

> Pali: Bhagavā pana, bhante, anuttaro purisadammasārathi. Kathaṁ pana, bhante, bhagavā purisadammaṁ vinetī”ti?

[¶6] “Kesi, I guide a person in training sometimes gently, sometimes harshly, and sometimes both gently and harshly.

> Pali: “Ahaṁ kho, kesi, purisadammaṁ saṇhenapi vinemi, pharusenapi vinemi, saṇhapharusenapi vinemi.

[¶7] The gentle way is this: ‘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.’

> Pali: Tatridaṁ, kesi, saṇhasmiṁ— iti kāyasucaritaṁ iti kāyasucaritassa vipāko, iti vacīsucaritaṁ iti vacīsucaritassa vipāko, iti manosucaritaṁ iti manosucaritassa vipāko, iti devā, iti manussāti.

[¶8] The harsh way is this: ‘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.’

> Pali: Tatridaṁ, kesi, pharusasmiṁ— iti kāyaduccaritaṁ iti kāyaduccaritassa vipāko, iti vacīduccaritaṁ iti vacīduccaritassa vipāko, iti manoduccaritaṁ iti manoduccaritassa vipāko, iti nirayo, iti tiracchānayoni, iti pettivisayoti.

[¶9] The both gentle and harsh way is this: ‘This is good conduct … this is bad conduct …’”

> Pali: Tatridaṁ, kesi, saṇhapharusasmiṁ— iti kāyasucaritaṁ iti kāyasucaritassa vipāko, iti kāyaduccaritaṁ iti kāyaduccaritassa vipāko, iti vacīsucaritaṁ iti vacīsucaritassa vipāko, iti vacīduccaritaṁ iti vacīduccaritassa vipāko, iti manosucaritaṁ iti manosucaritassa vipāko, iti manoduccaritaṁ iti manoduccaritassa vipāko, iti devā, iti manussā, iti nirayo, iti tiracchānayoni, iti pettivisayo”ti.

[¶10] “Sir, what do you do with a person in training who doesn’t follow these forms of training?”

> Pali: “Sace te, bhante, purisadammo saṇhena vinayaṁ na upeti, pharusena vinayaṁ na upeti, saṇhapharusena vinayaṁ na upeti, kinti naṁ bhagavā karotī”ti?

[¶11] “In that case, Kesi, I kill them.”

> Pali: “Sace me, kesi, purisadammo saṇhena vinayaṁ na upeti, pharusena vinayaṁ na upeti, saṇhapharusena vinayaṁ na upeti, hanāmi naṁ, kesī”ti.

[¶12] “Sir, it’s not appropriate for the Buddha to kill living creatures. And yet you say you kill them.”

> Pali: “Na kho, bhante, bhagavato pāṇātipāto kappati. Atha ca pana bhagavā evamāha: ‘hanāmi naṁ, kesī’”ti.

[¶13] “It’s true, Kesi, it’s not appropriate for a Realized One to kill living creatures. 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. For it is killing in the training of the Noble One when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions.”

> Pali: “Saccaṁ, kesi. Na tathāgatassa pāṇātipāto kappati. Api ca yo purisadammo saṇhena vinayaṁ na upeti, pharusena vinayaṁ na upeti, saṇhapharusena vinayaṁ na upeti, na taṁ tathāgato vattabbaṁ anusāsitabbaṁ maññati, nāpi viññū sabrahmacārī vattabbaṁ anusāsitabbaṁ maññanti. Vadho heso, kesi, ariyassa vinaye— yaṁ na tathāgato vattabbaṁ anusāsitabbaṁ maññati, nāpi viññū sabrahmacārī vattabbaṁ anusāsitabbaṁ maññantī”ti.

[¶14] “Well, they’re definitely dead when the Realized One doesn’t think they’re worth advising or instructing, and neither do their sensible spiritual companions. Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

> Pali: “So hi nūna, bhante, suhato hoti— yaṁ na tathāgato vattabbaṁ anusāsitabbaṁ maññati, nāpi viññū sabrahmacārī vattabbaṁ anusāsitabbaṁ maññantīti. Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶15] > Pali: Paṭhamaṁ.

[¶16] AN 4.112 · Speed

> Pali: AN 4.112 · Javasutta

[¶17] “Mendicants, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and reckoned a factor of kingship. What four? Integrity, speed, patience, and gentleness. A fine royal thoroughbred with these four factors is worthy of a king. …

> Pali: “Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati. Katamehi catūhi? Ajjavena, javena, khantiyā, soraccena— imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti, rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati.

[¶18] In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What four? Integrity, speed, patience, and gentleness. A mendicant with these four qualities … is the supreme field of merit for the world.”

> Pali: Evamevaṁ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassa. Katamehi catūhi? Ajjavena, javena, khantiyā, soraccena— imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶19] > Pali: Dutiyaṁ.

[¶20] AN 4.113 · The Goad

> Pali: AN 4.113 · Patodasutta

[¶21] “Mendicants, these four fine thoroughbreds are found in the world. What four?

> Pali: “Cattārome, bhikkhave, bhadrā assājānīyā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶22] One fine thoroughbred is moved to act when it sees the shadow of the goad, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the first fine thoroughbred found in the world.

> Pali: Idha, bhikkhave, ekacco bhadro assājānīyo patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati: ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṁ, bhikkhave, paṭhamo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ.

[¶23] Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, but only when its hairs are struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the second fine thoroughbred found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati, api ca kho lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati: ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṁ, bhikkhave, dutiyo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ.

[¶24] Furthermore, one fine thoroughbred isn’t moved to act when it sees the shadow of the goad, nor when its hairs are struck, but only when its hide is struck, thinking: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the third fine thoroughbred found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati nāpi lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati, api ca kho cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati: ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṁ, bhikkhave, tatiyo bhadro assājānīyo santo saṁvijjamāno lokasmiṁ.

[¶25] Furthermore, one fine thoroughbred isn’t moved to act 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: ‘What task will the horse trainer have me do today? How should I respond?’ Some fine thoroughbreds are like that. This is the fourth fine thoroughbred found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco bhadro assājānīyo na heva kho patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati nāpi lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati nāpi cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati, api ca kho aṭṭhivedhaviddho saṁvijjati saṁvegaṁ āpajjati: ‘kiṁ nu kho maṁ ajja assadammasārathi kāraṇaṁ kāressati, kimassāhaṁ paṭikaromī’ti. Evarūpopi, bhikkhave, idhekacco bhadro assājānīyo hoti. Ayaṁ, bhikkhave, catuttho bhadro assājānīyo santo saṁvijjamāno lokasmiṁ.

[¶26] These are the four fine thoroughbreds found in the world.

> Pali: Ime kho, bhikkhave, cattāro bhadrā assājānīyā santo saṁvijjamānā lokasmiṁ.

[¶27] In the same way, these four fine thoroughbred people are found in the world. What four?

> Pali: Evamevaṁ kho, bhikkhave, cattārome bhadrā purisājānīyā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶28] One fine thoroughbred person hears about the suffering or death of a woman or man in such-and-such village or town. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This individual is like the fine thoroughbred that’s shaken when it sees the shadow of the goad. Some fine thoroughbred people are like that. This is the first fine thoroughbred person found in the world.

> Pali: Idha, bhikkhave, ekacco bhadro purisājānīyo suṇāti: ‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti. So tena saṁvijjati, saṁvegaṁ āpajjati. Saṁviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo patodacchāyaṁ disvā saṁvijjati saṁvegaṁ āpajjati; tathūpamāhaṁ, bhikkhave, imaṁ bhadraṁ purisājānīyaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṁ, bhikkhave, paṭhamo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ.

[¶29] Furthermore, one fine thoroughbred person doesn’t hear about the suffering or death of a woman or man in such-and-such village or town, but they see it themselves. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its hairs are struck. Some fine thoroughbred people are like that. This is the second fine thoroughbred person found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti: ‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, api ca kho sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā. So tena saṁvijjati, saṁvegaṁ āpajjati. Saṁviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo lomavedhaviddho saṁvijjati saṁvegaṁ āpajjati; tathūpamāhaṁ, bhikkhave, imaṁ bhadraṁ purisājānīyaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṁ, bhikkhave, dutiyo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ.

[¶30] Furthermore, one fine thoroughbred person doesn’t hear about 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. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its skin is struck. Some fine thoroughbred people are like that. This is the third fine thoroughbred person found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti: ‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, api ca khvassa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā. So tena saṁvijjati, saṁvegaṁ āpajjati. Saṁviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo cammavedhaviddho saṁvijjati saṁvegaṁ āpajjati; tathūpamāhaṁ, bhikkhave, imaṁ bhadraṁ purisājānīyaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṁ, bhikkhave, tatiyo bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ.

[¶31] Furthermore, one fine thoroughbred person doesn’t hear about 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—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. They’re moved to act by this, and strive effectively. Applying themselves, they directly realize the ultimate truth, and see it with penetrating wisdom. This person is like the fine thoroughbred that’s moved to act when its bone is struck. Some fine thoroughbred people are like that. This is the fourth fine thoroughbred person found in the world.

> Pali: Puna caparaṁ, bhikkhave, idhekacco bhadro purisājānīyo na heva kho suṇāti: ‘amukasmiṁ nāma gāme vā nigame vā itthī vā puriso vā dukkhito vā kālaṅkato vā’ti, nāpi sāmaṁ passati itthiṁ vā purisaṁ vā dukkhitaṁ vā kālaṅkataṁ vā, nāpissa ñāti vā sālohito vā dukkhito vā hoti kālaṅkato vā, api ca kho sāmaññeva phuṭṭho hoti sārīrikāhi vedanāhi dukkhāhi tibbāhi kharāhi kaṭukāhi asātāhi amanāpāhi pāṇaharāhi. So tena saṁvijjati, saṁvegaṁ āpajjati. Saṁviggo yoniso padahati. Pahitatto kāyena ceva paramasaccaṁ sacchikaroti, paññāya ca ativijjha passati. Seyyathāpi so, bhikkhave, bhadro assājānīyo aṭṭhivedhaviddho saṁvijjati saṁvegaṁ āpajjati; tathūpamāhaṁ, bhikkhave, imaṁ bhadraṁ purisājānīyaṁ vadāmi. Evarūpopi, bhikkhave, idhekacco bhadro purisājānīyo hoti. Ayaṁ, bhikkhave, catuttho bhadro purisājānīyo santo saṁvijjamāno lokasmiṁ.

[¶32] These are the four fine thoroughbred people found in the world.”

> Pali: Ime kho, bhikkhave, cattāro bhadrā purisājānīyā santo saṁvijjamānā lokasmin”ti.

[¶33] > Pali: Tatiyaṁ.

[¶34] AN 4.114 · A Royal Elephant

> Pali: AN 4.114 · Nāgasutta

[¶35] “Mendicants, a royal bull elephant with four factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship. What four? A royal bull elephant listens, destroys, endures, and goes fast.

> Pali: “Catūhi, bhikkhave, aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati. Katamehi catūhi? Idha, bhikkhave, rañño nāgo sotā ca hoti, hantā ca, khantā ca, gantā ca.

[¶36] And how does a royal bull elephant listen? It’s when a royal bull elephant pays attention, applies the mind, concentrates wholeheartedly, and actively listens to whatever task the elephant trainer has it do, whether or not it has done it before. That’s how a royal bull elephant listens.

> Pali: Kathañca, bhikkhave, rañño nāgo sotā hoti? Idha, bhikkhave, rañño nāgo yamenaṁ hatthidammasārathi kāraṇaṁ kāreti— yadi vā katapubbaṁ yadi vā akatapubbaṁ— taṁ aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto suṇāti. Evaṁ kho, bhikkhave, rañño nāgo sotā hoti.

[¶37] And how does a royal bull elephant destroy? It’s when a royal bull elephant in battle destroys elephants with their riders, horses with their riders, chariots and charioteers, and foot soldiers. That’s how a royal bull elephant destroys.

> Pali: Kathañca, bhikkhave, rañño nāgo hantā hoti? Idha, bhikkhave, rañño nāgo saṅgāmagato hatthimpi hanati, hatthāruhampi hanati, assampi hanati, assāruhampi hanati, rathampi hanati, rathikampi hanati, pattikampi hanati. Evaṁ kho, bhikkhave, rañño nāgo hantā hoti.

[¶38] And how does a royal bull elephant endure? 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. That’s how a royal bull elephant endures.

> Pali: Kathañca, bhikkhave, rañño nāgo khantā hoti? Idha bhikkhave, rañño nāgo saṅgāmagato khamo hoti sattippahārānaṁ asippahārānaṁ usuppahārānaṁ pharasuppahārānaṁ bheripaṇavasaṅkhatiṇavaninnādasaddānaṁ. Evaṁ kho, bhikkhave, rañño nāgo khantā hoti.

[¶39] And how does a royal bull elephant go fast? It’s when a royal bull elephant swiftly goes in whatever direction the elephant trainer sends it, whether or not it has been there before. That’s how a royal bull elephant goes fast. A royal bull elephant with four factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

> Pali: Kathañca, bhikkhave, rañño nāgo gantā hoti? Idha, bhikkhave, rañño nāgo yamenaṁ hatthidammasārathi disaṁ peseti— yadi vā gatapubbaṁ yadi vā agatapubbaṁ— taṁ khippameva gantā hoti. Evaṁ kho, bhikkhave, rañño nāgo gantā hoti. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño nāgo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati.

[¶40] In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What four? A mendicant listens, destroys, endures, and goes fast.

> Pali: Evamevaṁ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu sotā ca hoti, hantā ca, khantā ca, gantā ca.

[¶41] And how does a mendicant listen? It’s when a mendicant pays attention, applies the mind, concentrates wholeheartedly, and actively listens when the teaching and training proclaimed by a Realized One is being taught. That’s how a mendicant listens.

> Pali: Kathañca, bhikkhave, bhikkhu sotā hoti? Idha, bhikkhave, bhikkhu tathāgatappavedite dhammavinaye desiyamāne aṭṭhiṁ katvā manasi katvā sabbacetasā samannāharitvā ohitasoto dhammaṁ suṇāti. Evaṁ kho, bhikkhave, bhikkhu sotā hoti.

[¶42] And how does a mendicant destroy? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, eliminate them, and obliterate them. That’s how a mendicant destroys.

> Pali: Kathañca, bhikkhave, bhikkhu hantā hoti? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti hanati byantīkaroti anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ …pe… uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti hanati byantīkaroti anabhāvaṁ gameti. Evaṁ kho, bhikkhave, bhikkhu hantā hoti.

[¶43] And how does a mendicant endure? It’s when a mendicant 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—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. That’s how a mendicant endures.

> Pali: Kathañca, bhikkhave, bhikkhu khantā hoti? Idha, bhikkhave, bhikkhu khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. Evaṁ kho, bhikkhave, bhikkhu khantā hoti.

[¶44] And how does a mendicant go fast? It’s when a mendicant 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, extinguishment. That’s how a mendicant goes fast. A mendicant with these four qualities … is the supreme field of merit for the world.”

> Pali: Kathañca, bhikkhave, bhikkhu gantā hoti? Idha, bhikkhave, bhikkhu yāyaṁ disā agatapubbā iminā dīghena addhunā yadidaṁ sabbasaṅkhārasamatho sabbūpadhipaṭinissaggo taṇhākkhayo virāgo nirodho nibbānaṁ, taṁ khippaññeva gantā hoti. Evaṁ kho, bhikkhave, bhikkhu gantā hoti. Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶45] > Pali: Catutthaṁ.

[¶46] AN 4.115 · Things

> Pali: AN 4.115 · Ṭhānasutta

[¶47] “Mendicants, there are these four things. What four?

> Pali: “Cattārimāni, bhikkhave, ṭhānāni. Katamāni cattāri?

[¶48] There is a thing that’s unpleasant to do, and doing it proves harmful.

> Pali: Atthi, bhikkhave, ṭhānaṁ amanāpaṁ kātuṁ; tañca kayiramānaṁ anatthāya saṁvattati.

[¶49] There is a thing that’s unpleasant to do, but doing it proves beneficial.

> Pali: Atthi, bhikkhave, ṭhānaṁ amanāpaṁ kātuṁ; tañca kayiramānaṁ atthāya saṁvattati.

[¶50] There is a thing that’s pleasant to do, but doing it proves harmful.

> Pali: Atthi, bhikkhave, ṭhānaṁ manāpaṁ kātuṁ; tañca kayiramānaṁ anatthāya saṁvattati.

[¶51] There is a thing that’s pleasant to do, and doing it proves beneficial.

> Pali: Atthi, bhikkhave, ṭhānaṁ manāpaṁ kātuṁ; tañca kayiramānaṁ atthāya saṁvattati.

[¶52] Take the thing that’s unpleasant to do, and doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds: because it’s unpleasant, and because doing it proves harmful. This is regarded as a thing that shouldn’t be done on both grounds.

> Pali: Tatra, bhikkhave, yamidaṁ ṭhānaṁ amanāpaṁ kātuṁ; tañca kayiramānaṁ anatthāya saṁvattati— idaṁ, bhikkhave, ṭhānaṁ ubhayeneva na kattabbaṁ maññati. Yampidaṁ ṭhānaṁ amanāpaṁ kātuṁ; imināpi naṁ na kattabbaṁ maññati. Yampidaṁ ṭhānaṁ kayiramānaṁ anatthāya saṁvattati; imināpi naṁ na kattabbaṁ maññati. Idaṁ, bhikkhave, ṭhānaṁ ubhayeneva na kattabbaṁ maññati.

[¶53] Next, take the thing that’s unpleasant to do, but doing it proves beneficial. It is here that you can tell who is foolish and who is astute in regard to human strength, energy, and vigor. A fool doesn’t reflect: ‘Despite the fact that this thing is unpleasant to do, doing it still proves beneficial.’ They don’t do that thing, so that proves harmful. An astute person does reflect: ‘Even though this thing is unpleasant to do, doing it still proves beneficial.’ They do that thing, so that proves beneficial.

> Pali: Tatra, bhikkhave, yamidaṁ ṭhānaṁ amanāpaṁ kātuṁ; tañca kayiramānaṁ atthāya saṁvattati— imasmiṁ, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame. Na, bhikkhave, bālo iti paṭisañcikkhati: ‘kiñcāpi kho idaṁ ṭhānaṁ amanāpaṁ kātuṁ; atha carahidaṁ ṭhānaṁ kayiramānaṁ atthāya saṁvattatī’ti. So taṁ ṭhānaṁ na karoti. Tassa taṁ ṭhānaṁ akayiramānaṁ anatthāya saṁvattati. Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati: ‘kiñcāpi kho idaṁ ṭhānaṁ amanāpaṁ kātuṁ; atha carahidaṁ ṭhānaṁ kayiramānaṁ atthāya saṁvattatī’ti. So taṁ ṭhānaṁ karoti. Tassa taṁ ṭhānaṁ kayiramānaṁ atthāya saṁvattati.

[¶54] Next, take the thing that’s pleasant to do, but doing it proves harmful. It is here that you can tell who is foolish and who is astute in regard to human strength, energy, and vigor. A fool doesn’t reflect: ‘Even though this thing is pleasant to do, doing it still proves harmful.’ They do that thing, and so that proves harmful. An astute person does reflect: ‘Despite the fact that this thing is pleasant to do, doing it still proves harmful.’ They don’t do that thing, so that proves beneficial.

> Pali: Tatra, bhikkhave, yamidaṁ ṭhānaṁ manāpaṁ kātuṁ; tañca kayiramānaṁ anatthāya saṁvattati— imasmimpi, bhikkhave, ṭhāne bālo ca paṇḍito ca veditabbo purisathāme purisavīriye purisaparakkame. Na, bhikkhave, bālo iti paṭisañcikkhati: ‘kiñcāpi kho idaṁ ṭhānaṁ manāpaṁ kātuṁ; atha carahidaṁ ṭhānaṁ kayiramānaṁ anatthāya saṁvattatī’ti. So taṁ ṭhānaṁ karoti. Tassa taṁ ṭhānaṁ kayiramānaṁ anatthāya saṁvattati. Paṇḍito ca kho, bhikkhave, iti paṭisañcikkhati: ‘kiñcāpi kho idaṁ ṭhānaṁ manāpaṁ kātuṁ; atha carahidaṁ ṭhānaṁ kayiramānaṁ anatthāya saṁvattatī’ti. So taṁ ṭhānaṁ na karoti. Tassa taṁ ṭhānaṁ akayiramānaṁ atthāya saṁvattati.

[¶55] Next, take the thing that’s pleasant to do, and doing it proves beneficial. This is regarded as a thing that should be done on both grounds: because it’s pleasant, and because doing it proves beneficial. This is regarded as a thing that should be done on both grounds.

> Pali: Tatra, bhikkhave, yamidaṁ ṭhānaṁ manāpaṁ kātuṁ, tañca kayiramānaṁ atthāya saṁvattati— idaṁ, bhikkhave, ṭhānaṁ ubhayeneva kattabbaṁ maññati. Yampidaṁ ṭhānaṁ manāpaṁ kātuṁ, imināpi naṁ kattabbaṁ maññati; yampidaṁ ṭhānaṁ kayiramānaṁ atthāya saṁvattati, imināpi naṁ kattabbaṁ maññati. Idaṁ, bhikkhave, ṭhānaṁ ubhayeneva kattabbaṁ maññati.

[¶56] These are the four things.”

> Pali: Imāni kho, bhikkhave, cattāri ṭhānānī”ti.

[¶57] > Pali: Pañcamaṁ.

[¶58] AN 4.116 · Diligence

> Pali: AN 4.116 · Appamādasutta

[¶59] “Mendicants, you should be diligent in four situations. What four? Give up bad conduct by way of body, speech, and mind; and develop good conduct by way of body, speech, and mind. Don’t neglect these things. Give up wrong view; and develop right view. Don’t neglect this.

> Pali: “Catūhi, bhikkhave, ṭhānehi appamādo karaṇīyo. Katamehi catūhi? Kāyaduccaritaṁ, bhikkhave, pajahatha, kāyasucaritaṁ bhāvetha; tattha ca mā pamādattha. Vacīduccaritaṁ, bhikkhave, pajahatha, vacīsucaritaṁ bhāvetha; tattha ca mā pamādattha. Manoduccaritaṁ, bhikkhave, pajahatha, manosucaritaṁ bhāvetha; tattha ca mā pamādattha. Micchādiṭṭhiṁ, bhikkhave, pajahatha, sammādiṭṭhiṁ bhāvetha; tattha ca mā pamādattha.

[¶60] A mendicant who has done these things does not fear death in lives to come.”

> Pali: Yato kho, bhikkhave, bhikkhuno kāyaduccaritaṁ pahīnaṁ hoti kāyasucaritaṁ bhāvitaṁ, vacīduccaritaṁ pahīnaṁ hoti vacīsucaritaṁ bhāvitaṁ, manoduccaritaṁ pahīnaṁ hoti manosucaritaṁ bhāvitaṁ, micchādiṭṭhi pahīnā hoti sammādiṭṭhi bhāvitā, so na bhāyati samparāyikassa maraṇassā”ti.

[¶61] > Pali: Chaṭṭhaṁ.

[¶62] AN 4.117 · Guarding

> Pali: AN 4.117 · Ārakkhasutta

[¶63] “Mendicants, in your own way you should practice diligence, mindfulness, and guarding of the mind in four situations. What four?

> Pali: “Catūsu, bhikkhave, ṭhānesu attarūpena appamādo sati cetaso ārakkho karaṇīyo. Katamesu catūsu?

[¶64] ‘May my mind not be aroused by things that arouse greed.’ In your own way you should practice diligence, mindfulness, and guarding of the mind.

> Pali: ‘Mā me rajanīyesu dhammesu cittaṁ rajjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;

[¶65] ‘May my mind not be angered by things that provoke hate.’ …

> Pali: ‘mā me dosanīyesu dhammesu cittaṁ dussī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;

[¶66] ‘May my mind not be deluded by things that promote delusion.’ …

> Pali: ‘mā me mohanīyesu dhammesu cittaṁ muyhī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo;

[¶67] ‘May my mind not be intoxicated by things that intoxicate.’ …

> Pali: ‘mā me madanīyesu dhammesu cittaṁ majjī’ti attarūpena appamādo sati cetaso ārakkho karaṇīyo.

[¶68] When a mendicant’s mind is no longer affected by greed, hate, delusion, or intoxication because they’ve got rid of these things, they don’t shake, tremble, quake, or get nervous, nor are they persuaded by the teachings of other ascetics.”

> Pali: Yato kho, bhikkhave, bhikkhuno rajanīyesu dhammesu cittaṁ na rajjati vītarāgattā, dosanīyesu dhammesu cittaṁ na dussati vītadosattā, mohanīyesu dhammesu cittaṁ na muyhati vītamohattā, madanīyesu dhammesu cittaṁ na majjati vītamadattā, so na chambhati na kampati na vedhati na santāsaṁ āpajjati, na ca pana samaṇavacanahetupi gacchatī”ti.

[¶69] > Pali: Sattamaṁ.

[¶70] AN 4.118 · Inspiring

> Pali: AN 4.118 · Saṁvejanīyasutta

[¶71] “Mendicants, a faithful gentleman should go to see these four inspiring places. What four?

> Pali: “Cattārimāni, bhikkhave, saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānāni. Katamāni cattāri?

[¶72] Thinking: ‘Here the Realized One was born!’—that is an inspiring place.

> Pali: ‘Idha tathāgato jāto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.

[¶73] Thinking: ‘Here the Realized One became awakened as a supreme fully awakened Buddha!’—that is an inspiring place.

> Pali: ‘Idha tathāgato anuttaraṁ sammāsambodhiṁ abhisambuddho’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.

[¶74] Thinking: ‘Here the Realized One rolled forth the supreme Wheel of Dhamma!’—that is an inspiring place.

> Pali: ‘Idha tathāgato anuttaraṁ dhammacakkaṁ pavattesī’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.

[¶75] Thinking: ‘Here the Realized One was fully quenched in the element of extinguishment, with no residue!’—that is an inspiring place.

> Pali: ‘Idha tathāgato anupādisesāya nibbānadhātuyā parinibbuto’ti, bhikkhave, saddhassa kulaputtassa dassanīyaṁ saṁvejanīyaṁ ṭhānaṁ.

[¶76] These are the four inspiring places that a faithful gentleman should go to see.”

> Pali: Imāni kho, bhikkhave, cattāri saddhassa kulaputtassa dassanīyāni saṁvejanīyāni ṭhānānī”ti.

[¶77] > Pali: Aṭṭhamaṁ.

[¶78] AN 4.119 · Perils (1st)

> Pali: AN 4.119 · Paṭhamabhayasutta

[¶79] “Mendicants, there are these four perils. What four? The perils of rebirth, old age, sickness, and death.

> Pali: “Cattārimāni, bhikkhave, bhayāni. Katamāni cattāri? Jātibhayaṁ, jarābhayaṁ, byādhibhayaṁ, maraṇabhayaṁ—

[¶80] These are the four perils.”

> Pali: Imāni kho, bhikkhave, cattāri bhayānī”ti.

[¶81] > Pali: Navamaṁ.

## 13. Fears · AN 4.121–4.129

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/13/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/13/#p-N

[¶0] AN 4.121 · Guilt

> Pali: AN 4.121 · Attānuvādasutta

[¶1] “Mendicants, there are these four fears. What four? The fears of guilt, shame, punishment, and going to a bad place.

> Pali: “Cattārimāni, bhikkhave, bhayāni. Katamāni cattāri? Attānuvādabhayaṁ, parānuvādabhayaṁ, daṇḍabhayaṁ, duggatibhayaṁ.

[¶2] And what, mendicants, is the fear of guilt? It’s when someone reflects: ‘If I were to do bad things by way of body, speech, and mind, wouldn’t I blame myself for my conduct?’ 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. This is called the fear of guilt.

> Pali: Katamañca, bhikkhave, attānuvādabhayaṁ? Idha, bhikkhave, ekacco iti paṭisañcikkhati: ‘ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ, kiñca taṁ yaṁ maṁ attā sīlato na upavadeyyā’ti. So attānuvādabhayassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, attānuvādabhayaṁ.

[¶3] And what, mendicants, is the fear of shame? It’s when someone reflects: ‘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. This is called the fear of shame.

> Pali: Katamañca, bhikkhave, parānuvādabhayaṁ? Idha, bhikkhave, ekacco iti paṭisañcikkhati: ‘ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ, kiñca taṁ yaṁ maṁ pare sīlato na upavadeyyun’ti. So parānuvādabhayassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, parānuvādabhayaṁ.

[¶4] And what, mendicants, is the fear of punishment? It’s when someone sees that the kings have arrested a bandit, a criminal, and subjected them to various punishments— 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 ‘Rāhu’s mouth’, the ‘garland of fire’, the ‘burning hand’, the ‘bulrush twist’, the ‘bark dress’, the ‘antelope’, the ‘meat hook’, the ‘coins’, the ‘caustic pickle’, the ‘twisting bar’, the ‘straw mat’; being splashed with hot oil, being fed to the hounds, being impaled alive, and being beheaded.

> Pali: Katamañca, bhikkhave, daṇḍabhayaṁ? Idha, bhikkhave, ekacco passati coraṁ āgucāriṁ, rājāno gahetvā vividhā kammakāraṇā kārente, kasāhipi tāḷente, vettehipi tāḷente, addhadaṇḍakehipi tāḷente, hatthampi chindante, pādampi chindante, hatthapādampi chindante, kaṇṇampi chindante, nāsampi chindante, kaṇṇanāsampi chindante, bilaṅgathālikampi karonte, saṅkhamuṇḍikampi karonte, rāhumukhampi karonte, jotimālikampi karonte, hatthapajjotikampi karonte, erakavattikampi karonte, cīrakavāsikampi karonte, eṇeyyakampi karonte, balisamaṁsikampi karonte, kahāpaṇakampi karonte, khārāpatacchikampi karonte, palighaparivattikampi karonte, palālapīṭhakampi karonte, tattenapi telena osiñcante, sunakhehipi khādāpente, jīvantampi sūle uttāsente, asināpi sīsaṁ chindante.

[¶5] They think: ‘If I were to do the same kind of bad deed, the kings would punish me in the same way.’ … Being afraid of punishment, they don’t steal the belongings of others. 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. This is called the fear of punishment.

> Pali: Tassa evaṁ hoti: ‘yathārūpānaṁ kho pāpakānaṁ kammānaṁ hetu coraṁ āgucāriṁ rājāno gahetvā vividhā kammakāraṇā kārenti, kasāhipi tāḷenti …pe… asināpi sīsaṁ chindanti, ahañceva kho pana evarūpaṁ pāpakammaṁ kareyyaṁ, mampi rājāno gahetvā evarūpā vividhā kammakāraṇā kāreyyuṁ, kasāhipi tāḷeyyuṁ, vettehipi tāḷeyyuṁ, addhadaṇḍakehipi tāḷeyyuṁ, hatthampi chindeyyuṁ, pādampi chindeyyuṁ, hatthapādampi chindeyyuṁ, kaṇṇampi chindeyyuṁ, nāsampi chindeyyuṁ, kaṇṇanāsampi chindeyyuṁ, bilaṅgathālikampi kareyyuṁ, saṅkhamuṇḍikampi kareyyuṁ; rāhumukhampi kareyyuṁ, jotimālikampi kareyyuṁ, hatthapajjotikampi kareyyuṁ, erakavattikampi kareyyuṁ, cīrakavāsikampi kareyyuṁ, eṇeyyakampi kareyyuṁ, balisamaṁsikampi kareyyuṁ, kahāpaṇakampi kareyyuṁ, khārāpatacchikampi kareyyuṁ, palighaparivattikampi kareyyuṁ, palālapīṭhakampi kareyyuṁ, tattenapi telena osiñceyyuṁ, sunakhehipi khādāpeyyuṁ, jīvantampi sūle uttāseyyuṁ, asināpi sīsaṁ chindeyyun’ti. So daṇḍabhayassa bhīto na paresaṁ pābhataṁ vilumpanto carati. Kāyaduccaritaṁ pahāya …pe… suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, daṇḍabhayaṁ.

[¶6] And what, mendicants, is the fear of rebirth in a bad place? It’s when someone reflects: ‘Bad conduct of body, speech, or mind has a bad result in the next life. If I were to do such bad things, when my body breaks up, after death, I’d be reborn in a place of loss, a bad place, the underworld, hell.’ 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. This is called the fear of rebirth in a bad place.

> Pali: Katamañca, bhikkhave, duggatibhayaṁ? Idha, bhikkhave, ekacco iti paṭisañcikkhati: ‘kāyaduccaritassa kho pāpako vipāko abhisamparāyaṁ, vacīduccaritassa pāpako vipāko abhisamparāyaṁ, manoduccaritassa pāpako vipāko abhisamparāyaṁ. Ahañceva kho pana kāyena duccaritaṁ careyyaṁ, vācāya duccaritaṁ careyyaṁ, manasā duccaritaṁ careyyaṁ, kiñca taṁ yāhaṁ na kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjeyyan’ti. So duggatibhayassa bhīto kāyaduccaritaṁ pahāya kāyasucaritaṁ bhāveti, vacīduccaritaṁ pahāya vacīsucaritaṁ bhāveti, manoduccaritaṁ pahāya manosucaritaṁ bhāveti, suddhaṁ attānaṁ pariharati. Idaṁ vuccati, bhikkhave, duggatibhayaṁ.

[¶7] These are the four fears.”

> Pali: Imāni kho, bhikkhave, cattāri bhayānī”ti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] AN 4.122 · The Danger of Waves

> Pali: AN 4.122 · Ūmibhayasutta

[¶10] “Mendicants, anyone who enters the water should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks.

> Pali: “Cattārimāni, bhikkhave, bhayāni udakorohantassa pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ—

[¶11] These are the four dangers that anyone who enters the water should anticipate. In the same way, a gentleman gone forth from the lay life to homelessness in this teaching and training should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks.

> Pali: Imāni kho, bhikkhave, cattāri bhayāni udakorohantassa pāṭikaṅkhitabbāni. Evamevaṁ kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ.

[¶12] And what, mendicants, is the danger of waves? It’s when a gentleman has gone forth out of faith from the lay life to homelessness, thinking: ‘I’m swamped by rebirth, old age, and death; by sorrow, lamentation, pain, sadness, and distress. I’m swamped by suffering, mired in suffering. Hopefully I can make an end to this entire mass of suffering.’ When they’ve gone forth, their spiritual companions advise and instruct them: ‘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.’ They think: ‘Formerly, as laypeople, we advised and instructed others. And now these mendicants—who you’d think were our children or grandchildren—imagine they can advise and instruct us!’ Angry and upset, they resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life for fear of the danger of waves. ‘Danger of waves’ is a term for anger and distress. This is called the danger of waves.

> Pali: Katamañca, bhikkhave, ūmibhayaṁ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārino ovadanti anusāsanti: ‘evaṁ te abhikkamitabbaṁ, evaṁ te paṭikkamitabbaṁ, evaṁ te āloketabbaṁ, evaṁ te viloketabbaṁ, evaṁ te samiñjitabbaṁ, evaṁ te pasāritabbaṁ, evaṁ te saṅghāṭipattacīvaraṁ dhāretabban’ti. Tassa evaṁ hoti: ‘mayaṁ kho pubbe agāriyabhūtā samānā aññe ovadāmapi anusāsāmapi. Ime panamhākaṁ puttamattā maññe nattamattā maññe ovaditabbaṁ anusāsitabbaṁ maññantī’ti. So kupito anattamano sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, bhikkhu ūmibhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. Ūmibhayanti kho, bhikkhave, kodhūpāyāsassetaṁ adhivacanaṁ. Idaṁ vuccati, bhikkhave, ūmibhayaṁ.

[¶13] And what, mendicants, is the danger of gharials? It’s when a gentleman has gone forth out of faith from the lay life to homelessness … When they’ve gone forth, their spiritual companions advise and instruct them: ‘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.’ They think: ‘Formerly, as laypeople, we used to eat, consume, taste, and drink what we wanted, not what we didn’t want. We ate and drank both allowable and unallowable things, at the right time and the wrong time. And these faithful householders give us delicious fresh and cooked foods at the wrong time of day. But these guys imagine they can gag our mouths!’ Angry and upset, they resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life for fear of the danger of gharials. ‘Danger of gharials’ is a term for gluttony. This is called the danger of gharials.

> Pali: Katamañca, bhikkhave, kumbhīlabhayaṁ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. Tamenaṁ tathā pabbajitaṁ samānaṁ sabrahmacārino ovadanti anusāsanti: ‘idaṁ te khāditabbaṁ, idaṁ te na khāditabbaṁ, idaṁ te bhuñjitabbaṁ, idaṁ te na bhuñjitabbaṁ, idaṁ te sāyitabbaṁ, idaṁ te na sāyitabbaṁ, idaṁ te pātabbaṁ, idaṁ te na pātabbaṁ, kappiyaṁ te khāditabbaṁ, akappiyaṁ te na khāditabbaṁ, kappiyaṁ te bhuñjitabbaṁ, akappiyaṁ te na bhuñjitabbaṁ, kappiyaṁ te sāyitabbaṁ, akappiyaṁ te na sāyitabbaṁ, kappiyaṁ te pātabbaṁ, akappiyaṁ te na pātabbaṁ, kāle te khāditabbaṁ, vikāle te na khāditabbaṁ, kāle te bhuñjitabbaṁ, vikāle te na bhuñjitabbaṁ, kāle te sāyitabbaṁ, vikāle te na sāyitabbaṁ, kāle te pātabbaṁ, vikāle te na pātabban’ti. Tassa evaṁ hoti: ‘mayaṁ kho pubbe agāriyabhūtā samānā yaṁ icchāma taṁ khādāma, yaṁ na icchāma na taṁ khādāma; yaṁ icchāma taṁ bhuñjāma, yaṁ na icchāma na taṁ bhuñjāma; yaṁ icchāma taṁ sāyāma, yaṁ na icchāma na taṁ sāyāma; yaṁ icchāma taṁ pivāma, yaṁ na icchāma na taṁ pivāma; kappiyampi khādāma akappiyampi khādāma kappiyampi bhuñjāma akappiyampi bhuñjāma kappiyampi sāyāma akappiyampi sāyāma kappiyampi pivāma akappiyampi pivāma, kālepi khādāma vikālepi khādāma kālepi bhuñjāma vikālepi bhuñjāma kālepi sāyāma vikālepi sāyāma kālepi pivāma vikālepi pivāma; yampi no saddhā gahapatikā divā vikāle paṇītaṁ khādanīyaṁ vā bhojanīyaṁ vā denti, tatrapime mukhāvaraṇaṁ maññe karontī’ti. So kupito anattamano sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, bhikkhu kumbhīlabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. Kumbhīlabhayanti kho, bhikkhave, odarikattassetaṁ adhivacanaṁ. Idaṁ vuccati, bhikkhave, kumbhīlabhayaṁ.

[¶14] And what, mendicants, is the danger of whirlpools? It’s when a gentleman has gone forth out of faith from the lay life to homelessness … 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 mindfulness, and without restraining the sense faculties. There they see a householder or their child amusing themselves, supplied and provided with the five kinds of sensual stimulation. They think: ‘Formerly, as laypeople, we amused ourselves, supplied and provided with the five kinds of sensual stimulation. And it’s true that my family is wealthy. I can both enjoy my wealth and make merit. Why don’t I resign the training and return to a lesser life, so I can enjoy my wealth and make merit?’ They resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life for fear of the danger of whirlpools. ‘Danger of whirlpools’ is a term for the five kinds of sensual stimulation. This is called the danger of whirlpools.

> Pali: Katamañca, bhikkhave, āvaṭṭabhayaṁ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi, dukkhehi domanassehi upāyāsehi dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. So tattha passati gahapatiṁ vā gahapatiputtaṁ vā pañcahi kāmaguṇehi samappitaṁ samaṅgībhūtaṁ paricārayamānaṁ. Tassa evaṁ hoti: ‘mayaṁ kho pubbe agāriyabhūtā samānā pañcahi kāmaguṇehi samappitā samaṅgībhūtā paricārimhā; saṁvijjanti kho pana me kule bhogā. Sakkā bhoge ca bhuñjituṁ puññāni ca kātuṁ. Yannūnāhaṁ sikkhaṁ paccakkhāya hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyan’ti. So sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, bhikkhu āvaṭṭabhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. Āvaṭṭabhayanti kho, bhikkhave, pañcannetaṁ kāmaguṇānaṁ adhivacanaṁ. Idaṁ vuccati, bhikkhave, āvaṭṭabhayaṁ.

[¶15] And what, mendicants, is the danger of sharks? It’s when a gentleman has gone forth out of faith from the lay life to homelessness … 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 mindfulness, and without restraining the sense faculties. There they see a lady scantily clad, with revealing clothes. Lust infects their mind, so they resign the training and return to a lesser life. This is called a mendicant who resigns the training and returns to a lesser life because they’re afraid of the danger of sharks. ‘Danger of sharks’ is a term for ladies. This is called the danger of sharks.

> Pali: Katamañca, bhikkhave, susukābhayaṁ? Idha, bhikkhave, ekacco kulaputto saddhā agārasmā anagāriyaṁ pabbajito hoti: ‘otiṇṇomhi jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, dukkhotiṇṇo dukkhapareto; appeva nāma imassa kevalassa dukkhakkhandhassa antakiriyā paññāyethā’ti. So evaṁ pabbajito samāno pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya gāmaṁ vā nigamaṁ vā piṇḍāya pavisati arakkhiteneva kāyena arakkhitāya vācāya arakkhitena cittena anupaṭṭhitāya satiyā asaṁvutehi indriyehi. So tattha passati mātugāmaṁ dunnivatthaṁ vā duppārutaṁ vā. Tassa mātugāmaṁ disvā dunnivatthaṁ vā duppārutaṁ vā rāgo cittaṁ anuddhaṁseti. So rāgānuddhaṁsitena cittena sikkhaṁ paccakkhāya hīnāyāvattati. Ayaṁ vuccati, bhikkhave, bhikkhu susukābhayassa bhīto sikkhaṁ paccakkhāya hīnāyāvatto. Susukābhayanti kho, bhikkhave, mātugāmassetaṁ adhivacanaṁ. Idaṁ vuccati, bhikkhave, susukābhayaṁ.

[¶16] These are the four dangers that a gentleman gone forth from the lay life to homelessness in this teaching and training should anticipate.”

> Pali: Imāni kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhitabbānī”ti.

[¶17] > Pali: Dutiyaṁ.

[¶18] AN 4.123 · Difference (1st)

> Pali: AN 4.123 · Paṭhamanānākaraṇasutta

[¶19] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶20] Take an individual who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. They enjoy it and like it and find it rewarding. 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 Divinity’s host. The lifespan of the gods of the Divinity’s host is one eon. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

> Pali: Idha, bhikkhave, ekacco puggalo vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati. So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjati. Brahmakāyikānaṁ, bhikkhave, devānaṁ kappo āyuppamāṇaṁ. Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.

[¶21] Furthermore, take an individual who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. They enjoy it and like it and find it rewarding. 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 sublime luminosity. The lifespan of the gods of sublime luminosity is two eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

> Pali: Puna caparaṁ, bhikkhave, idhekacco puggalo vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati. So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ābhassarānaṁ devānaṁ sahabyataṁ upapajjati. Ābhassarānaṁ, bhikkhave, devānaṁ dve kappā āyuppamāṇaṁ. Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.

[¶22] Furthermore, take an individual who, with the fading away of rapture, enters and remains in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ They enjoy it and like it and find it rewarding. 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 universal beauty. The lifespan of the gods of universal beauty is four eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

> Pali: Puna caparaṁ, bhikkhave, idhekacco puggalo pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati. So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno, kālaṁ kurumāno subhakiṇhānaṁ devānaṁ sahabyataṁ upapajjati. Subhakiṇhānaṁ, bhikkhave, devānaṁ cattāro kappā āyuppamāṇaṁ. Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.

[¶23] Furthermore, take an individual who, with the giving up of pleasure and pain, and the disappearance of former happiness and sadness, enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They enjoy it and like it and find it rewarding. 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. The lifespan of the gods of abundant fruit is five hundred eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

> Pali: Puna caparaṁ, bhikkhave, idhekacco puggalo sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno vehapphalānaṁ devānaṁ sahabyataṁ upapajjati. Vehapphalānaṁ, bhikkhave, devānaṁ pañca kappasatāni āyuppamāṇaṁ. Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.

[¶24] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶25] > Pali: Tatiyaṁ.

[¶26] AN 4.124 · Difference (2nd)

> Pali: AN 4.124 · Dutiyanānākaraṇasutta

[¶27] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶28] Take an individual who, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is distinct from that of ordinary people.

> Pali: Idha, bhikkhave, ekacco puggalo vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati. Ayaṁ, bhikkhave, upapatti asādhāraṇā puthujjanehi.

[¶29] Furthermore, take an individual who, as the placing of the mind and keeping it connected are stilled, enters and remains in the second absorption … third absorption … fourth absorption … They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is distinct from that of ordinary people.

> Pali: Puna caparaṁ, bhikkhave, idhekacco puggalo vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ, te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati. Ayaṁ, bhikkhave, upapatti asādhāraṇā puthujjanehi.

[¶30] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶31] > Pali: Catutthaṁ.

[¶32] AN 4.125 · Love (1st)

> Pali: AN 4.125 · Paṭhamamettāsutta

[¶33] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶34] Firstly, an individual 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. They enjoy this and like it and find it rewarding. 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 Divinity’s host. The lifespan of the gods of the Divinity’s host is one eon. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

> Pali: Idha, bhikkhave, ekacco puggalo mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno brahmakāyikānaṁ devānaṁ sahabyataṁ upapajjati. Brahmakāyikānaṁ, bhikkhave, devānaṁ kappo āyuppamāṇaṁ. Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.

[¶35] Furthermore, an individual meditates spreading a heart full of compassion … They’re reborn in the company of the gods of sublime luminosity. The lifespan of the gods of sublime luminosity is two eons. Furthermore, an individual meditates spreading a heart full of rejoicing … They’re reborn in the company of the gods of universal beauty. The lifespan of the gods of universal beauty is four eons. Furthermore, an individual meditates spreading a heart full of 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. They enjoy this and like it and find it rewarding. 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. The lifespan of the gods of abundant fruit is five hundred eons. An ordinary person stays there until the lifespan of those gods is spent, then they go to hell or the animal realm or the ghost realm. But a disciple of the Buddha stays there until the lifespan of those gods is spent, then they’re extinguished in that very life. This is the difference between a learned noble disciple and an unlearned ordinary person, that is, when there is a place of rebirth.

> Pali: Puna caparaṁ, bhikkhave, idhekacco puggalo karuṇāsahagatena cetasā …pe… muditāsahagatena cetasā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati. Tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno ābhassarānaṁ devānaṁ sahabyataṁ upapajjati. Ābhassarānaṁ, bhikkhave, devānaṁ dve kappā āyuppamāṇaṁ …pe… subhakiṇhānaṁ devānaṁ sahabyataṁ upapajjati. Subhakiṇhānaṁ, bhikkhave, devānaṁ cattāro kappā āyuppamāṇaṁ …pe… vehapphalānaṁ devānaṁ sahabyataṁ upapajjati. Vehapphalānaṁ, bhikkhave, devānaṁ pañca kappasatāni āyuppamāṇaṁ. Tattha puthujjano yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā nirayampi gacchati tiracchānayonimpi gacchati pettivisayampi gacchati. Bhagavato pana sāvako tattha yāvatāyukaṁ ṭhatvā yāvatakaṁ tesaṁ devānaṁ āyuppamāṇaṁ taṁ sabbaṁ khepetvā tasmiṁyeva bhave parinibbāyati. Ayaṁ kho, bhikkhave, viseso ayaṁ adhippayāso idaṁ nānākaraṇaṁ sutavato ariyasāvakassa assutavatā puthujjanena, yadidaṁ gatiyā upapattiyā sati.

[¶36] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶37] > Pali: Pañcamaṁ.

[¶38] AN 4.126 · Love (2nd)

> Pali: AN 4.126 · Dutiyamettāsutta

[¶39] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶40] Firstly, an individual 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. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is distinct from that of ordinary people.

> Pali: Idha, bhikkhave, ekacco puggalo mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati. Ayaṁ, bhikkhave, upapatti asādhāraṇā puthujjanehi.

[¶41] Furthermore, an individual meditates spreading a heart full of compassion … rejoicing … 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. They contemplate the phenomena there—included in form, feeling, perception, choices, and consciousness—as impermanent, as suffering, as diseased, as a boil, as a dart, as gloom, as an affliction, as alien, as breaking apart, as empty, as not-self. When their body breaks up, after death, they’re reborn in the company of the gods of the pure abodes. This rebirth is distinct from that of ordinary people.

> Pali: Puna caparaṁ, bhikkhave, idhekacco puggalo karuṇā …pe… muditā …pe… upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. So yadeva tattha hoti rūpagataṁ vedanāgataṁ saññāgataṁ saṅkhāragataṁ viññāṇagataṁ te dhamme aniccato dukkhato rogato gaṇḍato sallato aghato ābādhato parato palokato suññato anattato samanupassati. So kāyassa bhedā paraṁ maraṇā suddhāvāsānaṁ devānaṁ sahabyataṁ upapajjati. Ayaṁ, bhikkhave, upapatti asādhāraṇā puthujjanehi.

[¶42] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasminti.

[¶43] > Pali: Chaṭṭhaṁ.

[¶44] AN 4.127 · Incredible Things About the Realized One (1st)

> Pali: AN 4.127 · Paṭhamatathāgataacchariyasutta

[¶45] “Mendicants, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear. What four?

> Pali: “Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti. Katame cattāro?

[¶46] When the being intent on awakening passes away from the host of joyful gods, he’s conceived in his mother’s womb, mindful and aware. And then—in this world with its gods, Māras, and divinities, 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 gloom of interstellar space—so utterly dark that even the luminosity of the moon and the sun, so mighty and powerful, makes no impression—an immeasurable, magnificent light appears, surpassing the glory of the gods. And the sentient beings reborn there recognize each other by that light: ‘So, it seems other sentient beings have been reborn here!’ This is the first incredible and amazing thing that appears with the appearance of a Realized One.

> Pali: Yadā, bhikkhave, bodhisatto tusitā kāyā cavitvā sato sampajāno mātukucchiṁ okkamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ paṭhamo acchariyo abbhuto dhammo pātubhavati.

[¶47] Furthermore, the being intent on awakening emerges from his mother’s womb, mindful and aware. And then … an immeasurable, magnificent light appears … even in the boundless gloom of interstellar space … This is the second incredible and amazing thing that appears with the appearance of a Realized One.

> Pali: Puna caparaṁ, bhikkhave, yadā bodhisatto sato sampajāno mātukucchimhā nikkhamati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ dutiyo acchariyo abbhuto dhammo pātubhavati.

[¶48] Furthermore, the Realized One awakens to the supreme perfect awakening. And then … an immeasurable, magnificent light appears … even in the boundless gloom of interstellar space … This is the third incredible and amazing thing that appears with the appearance of a Realized One.

> Pali: Puna caparaṁ, bhikkhave, yadā tathāgato anuttaraṁ sammāsambodhiṁ abhisambujjhati, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ tatiyo acchariyo abbhuto dhammo pātubhavati.

[¶49] Furthermore, the Realized One rolls forth the supreme Wheel of Dhamma. And then … an immeasurable, magnificent light appears … even in the boundless gloom of interstellar space … This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.

> Pali: Puna caparaṁ, bhikkhave, yadā tathāgato anuttaraṁ dhammacakkaṁ pavatteti, atha sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yāpi tā lokantarikā aghā asaṁvutā andhakārā andhakāratimisā yatthapimesaṁ candimasūriyānaṁ evaṁmahiddhikānaṁ evaṁmahānubhāvānaṁ ābhā nānubhonti, tatthapi appamāṇo uḷāro obhāso pātubhavati atikkammeva devānaṁ devānubhāvaṁ. Yepi tattha sattā upapannā tepi tenobhāsena aññamaññaṁ sañjānanti: ‘aññepi kira, bho, santi sattā idhūpapannā’ti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ catuttho acchariyo abbhuto dhammo pātubhavati.

[¶50] With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.”

> Pali: Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.

[¶51] > Pali: Sattamaṁ.

[¶52] AN 4.128 · Incredible Things About the Realized One (2nd)

> Pali: AN 4.128 · Dutiyatathāgataacchariyasutta

[¶53] “Mendicants, with the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear. What four?

> Pali: “Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti. Katame cattāro?

[¶54] People like clinging, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of non-clinging, they want to listen, they actively listen, and they try to understand. This is the first incredible and amazing thing that appears with the appearance of a Realized One.

> Pali: Ālayārāmā, bhikkhave, pajā ālayaratā ālayasammuditā; sā tathāgatena anālaye dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ paṭhamo acchariyo abbhuto dhammo pātubhavati.

[¶55] People like conceit, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of removing conceit, they want to listen, they actively listen, and they try to understand. This is the second incredible and amazing thing that appears with the appearance of a Realized One.

> Pali: Mānārāmā, bhikkhave, pajā mānaratā mānasammuditā. Sā tathāgatena mānavinaye dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ dutiyo acchariyo abbhuto dhammo pātubhavati.

[¶56] People like excitement, they love it and enjoy it. Yet when a Realized One is teaching the Dhamma of peace, they want to listen, they actively listen, and they try to understand. This is the third incredible and amazing thing that appears with the appearance of a Realized One.

> Pali: Anupasamārāmā, bhikkhave, pajā anupasamaratā anupasamasammuditā. Sā tathāgatena opasamike dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ tatiyo acchariyo abbhuto dhammo pātubhavati.

[¶57] This population is lost in ignorance, swaddled in their shells. Yet when a Realized One is teaching the Dhamma of removing ignorance, they want to listen, they actively listen, and they try to understand. This is the fourth incredible and amazing thing that appears with the appearance of a Realized One.

> Pali: Avijjāgatā, bhikkhave, pajā aṇḍabhūtā pariyonaddhā. Sā tathāgatena avijjāvinaye dhamme desiyamāne sussūsati sotaṁ odahati aññā cittaṁ upaṭṭhapeti. Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ayaṁ catuttho acchariyo abbhuto dhammo pātubhavati.

[¶58] With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.”

> Pali: Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.

[¶59] > Pali: Aṭṭhamaṁ.

[¶60] AN 4.129 · Incredible Things About Ānanda

> Pali: AN 4.129 · Ānandaacchariyasutta

[¶61] “Mendicants, there are these four incredible and amazing things about Ānanda. What four?

> Pali: “Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro?

[¶62] If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

> Pali: Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati.

[¶63] If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

> Pali: Sace, bhikkhave, bhikkhuniparisā ānandaṁ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tattha ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuniparisā hoti, atha ānando tuṇhī bhavati. Sace, bhikkhave, upāsakaparisā ānandaṁ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsakaparisā hoti, atha ānando tuṇhī bhavati. Sace, bhikkhave, upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati.

[¶64] These are the four incredible and amazing things about Ānanda.”

> Pali: Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.

[¶65] > Pali: Navamaṁ.

## 14. Fears · AN 4.130

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/14/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/14/#p-N

[¶0] AN 4.130 · Incredible Things About the Wheel-Turning Monarch

> Pali: AN 4.130 · Cakkavattiacchariyasutta

[¶1] “Mendicants, there are these four incredible and amazing things about a wheel-turning monarch. What four?

> Pali: “Cattārome, bhikkhave, acchariyā abbhutā dhammā raññe cakkavattimhi. Katame cattāro?

[¶2] If an assembly of aristocrats goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

> Pali: Sace, bhikkhave, khattiyaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, khattiyaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.

[¶3] If an assembly of brahmins … householders … or ascetics goes to see a wheel-turning monarch, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

> Pali: Sace, bhikkhave, brāhmaṇaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, brāhmaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati. Sace, bhikkhave, gahapatiparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, gahapatiparisā hoti, atha rājā cakkavattī tuṇhī bhavati. Sace, bhikkhave, samaṇaparisā rājānaṁ cakkavattiṁ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce rājā cakkavattī bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, samaṇaparisā hoti, atha rājā cakkavattī tuṇhī bhavati.

[¶4] These are the four incredible and amazing things about a wheel-turning monarch.

> Pali: Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā raññe cakkavattimhi.

[¶5] In the same way, there are these four incredible and amazing things about Ānanda. What four?

> Pali: Evamevaṁ kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande. Katame cattāro?

[¶6] If an assembly of monks goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

> Pali: Sace, bhikkhave, bhikkhuparisā ānandaṁ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, bhikkhuparisā hoti, atha ānando tuṇhī bhavati.

[¶7] If an assembly of nuns … laymen … or laywomen goes to see Ānanda, they’re uplifted by seeing him and uplifted by hearing him speak. And when he falls silent, they’ve never had enough.

> Pali: Sace, bhikkhave, bhikkhuniparisā …pe… sace, bhikkhave, upāsakaparisā …pe… sace, bhikkhave, upāsikāparisā ānandaṁ dassanāya upasaṅkamati, dassanenapi sā attamanā hoti. Tatra ce ānando dhammaṁ bhāsati, bhāsitenapi sā attamanā hoti. Atittāva, bhikkhave, upāsikāparisā hoti, atha ānando tuṇhī bhavati.

[¶8] These are the four incredible and amazing things about Ānanda.”

> Pali: Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.

[¶9] > Pali: Dasamaṁ.

[¶10] > Pali: Bhayavaggo tatiyo.

[¶11] > Pali: Tassuddānaṁ

[¶12] > Pali: Attānuvādaūmi ca,
dve ca nānā dve ca honti;
Mettā dve ca acchariyā,
aparā ca tathā duveti.

## 15. Individuals · AN 4.131–4.140

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/15/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/15/#p-N

[¶0] AN 4.131 · Fetters

> Pali: AN 4.131 · Saṁyojanasutta

[¶1] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶2] One individual hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence.

> Pali: Idha, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni appahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni appahīnāni honti.

[¶3] One individual has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence.

> Pali: Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni appahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni appahīnāni honti.

[¶4] One individual has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence.

> Pali: Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni appahīnāni honti.

[¶5] One individual has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence.

> Pali: Idha pana, bhikkhave, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, upapattipaṭilābhiyāni saṁyojanāni pahīnāni honti, bhavapaṭilābhiyāni saṁyojanāni pahīnāni honti.

[¶6] What individual hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence? A once-returner. This is the individual who hasn’t given up the lower fetters, the fetters for getting reborn, or the fetters for getting a continued existence.

> Pali: Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni appahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni? Sakadāgāmissa. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni appahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni.

[¶7] What individual has given up the lower fetters, but not the fetters for getting reborn, or the fetters for getting a continued existence? One heading upstream, going to the Akaniṭṭha realm.

> Pali: Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni? Uddhaṁsotassa akaniṭṭhagāmino. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni appahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni.

[¶8] What individual has given up the lower fetters and the fetters for getting reborn, but not the fetters for getting a continued existence? One extinguished between one life and the next.

> Pali: Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni? Antarāparinibbāyissa. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni appahīnāni.

[¶9] What individual has given up the lower fetters, the fetters for getting reborn, and the fetters for getting a continued existence? A perfected one.

> Pali: Katamassa, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni pahīnāni? Arahato. Imassa kho, bhikkhave, puggalassa orambhāgiyāni saṁyojanāni pahīnāni, upapattipaṭilābhiyāni saṁyojanāni pahīnāni, bhavapaṭilābhiyāni saṁyojanāni pahīnāni.

[¶10] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶11] > Pali: Paṭhamaṁ.

[¶12] AN 4.132 · Eloquence

> Pali: AN 4.132 · Paṭibhānasutta

[¶13] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶14] One whose elocution is on topic, but not fluent.

> Pali: Yuttappaṭibhāno, no muttappaṭibhāno;

[¶15] One whose elocution is fluent, but not on topic.

> Pali: muttappaṭibhāno, no yuttappaṭibhāno;

[¶16] One whose elocution is both on topic and fluent.

> Pali: yuttappaṭibhāno ca muttappaṭibhāno ca;

[¶17] One whose elocution is neither on topic nor fluent.

> Pali: neva yuttappaṭibhāno na muttappaṭibhāno—

[¶18] These are the four individuals found in the world.”

> Pali: ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶19] > Pali: Dutiyaṁ.

[¶20] AN 4.133 · One Who Understands Immediately

> Pali: AN 4.133 · Ugghaṭitaññūsutta

[¶21] “Mendicants, these four individuals are found in the world. What four? One who understands immediately, one who understands after detailed explanation, one who needs education, and one who merely learns by rote. These are the four individuals found in the world.”

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Ugghaṭitaññū, vipañcitaññū, neyyo, padaparamo— Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶22] > Pali: Tatiyaṁ.

[¶23] AN 4.134 · The Fruits of Initiative

> Pali: AN 4.134 · Uṭṭhānaphalasutta

[¶24] “These four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶25] One who lives off the fruit of initiative, but not deeds;

> Pali: Uṭṭhānaphalūpajīvī na kammaphalūpajīvī,

[¶26] one who lives off the fruit of deeds, but not initiative;

> Pali: kammaphalūpajīvī na uṭṭhānaphalūpajīvī,

[¶27] one who lives off the fruit of both deeds and initiative;

> Pali: uṭṭhānaphalūpajīvī ceva kammaphalūpajīvī ca,

[¶28] one who lives off the fruit of neither initiative nor deeds.

> Pali: neva uṭṭhānaphalūpajīvī na kammaphalūpajīvī—

[¶29] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶30] > Pali: Catutthaṁ.

[¶31] AN 4.135 · Blameworthy

> Pali: AN 4.135 · Sāvajjasutta

[¶32] “Mendicants, these four individuals are found in the world. What four? The blameworthy, the mostly blameworthy, the slightly blameworthy, and the blameless.

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Sāvajjo, vajjabahulo, appavajjo, anavajjo.

[¶33] And how is an individual blameworthy? It’s when an individual does things by way of body, speech, and mind that are blameworthy. That’s how an individual is blameworthy.

> Pali: Kathañca, bhikkhave, puggalo sāvajjo hoti? Idha, bhikkhave, ekacco puggalo sāvajjena kāyakammena samannāgato hoti, sāvajjena vacīkammena samannāgato hoti, sāvajjena manokammena samannāgato hoti. Evaṁ kho, bhikkhave, puggalo sāvajjo hoti.

[¶34] And how is an individual mostly blameworthy? It’s when an individual does things by way of body, speech, and mind that are mostly blameworthy, but occasionally blameless. That’s how an individual is mostly blameworthy.

> Pali: Kathañca, bhikkhave, puggalo vajjabahulo hoti? Idha, bhikkhave, ekacco puggalo sāvajjena bahulaṁ kāyakammena samannāgato hoti, appaṁ anavajjena; sāvajjena bahulaṁ vacīkammena samannāgato hoti, appaṁ anavajjena; sāvajjena bahulaṁ manokammena samannāgato hoti, appaṁ anavajjena. Evaṁ kho, bhikkhave, puggalo vajjabahulo hoti.

[¶35] And how is an individual slightly blameworthy? It’s when an individual does things by way of body, speech, and mind that are mostly blameless, but occasionally blameworthy. That’s how an individual is slightly blameworthy.

> Pali: Kathañca, bhikkhave, puggalo appavajjo hoti? Idha, bhikkhave, ekacco puggalo anavajjena bahulaṁ kāyakammena samannāgato hoti, appaṁ sāvajjena; anavajjena bahulaṁ vacīkammena samannāgato hoti, appaṁ sāvajjena; anavajjena bahulaṁ manokammena samannāgato hoti, appaṁ sāvajjena. Evaṁ kho, bhikkhave, puggalo appavajjo hoti.

[¶36] And how is an individual blameless? It’s when an individual does things by way of body, speech, and mind that are blameless. That’s how an individual is blameless.

> Pali: Kathañca, bhikkhave, puggalo anavajjo hoti? Idha, bhikkhave, ekacco puggalo anavajjena kāyakammena samannāgato hoti, anavajjena vacīkammena samannāgato hoti, anavajjena manokammena samannāgato hoti. Evaṁ kho, bhikkhave, puggalo anavajjo hoti.

[¶37] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶38] > Pali: Pañcamaṁ.

[¶39] AN 4.136 · Ethics (1st)

> Pali: AN 4.136 · Paṭhamasīlasutta

[¶40] “Mendicants, these four individuals are found in the world. What four? One individual has not fulfilled ethics, immersion, or wisdom.

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro? Idha, bhikkhave, ekacco puggalo sīlesu na paripūrakārī hoti, samādhismiṁ na paripūrakārī, paññāya na paripūrakārī.

[¶41] One individual has fulfilled ethics, but not immersion or wisdom.

> Pali: Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ na paripūrakārī, paññāya na paripūrakārī.

[¶42] One individual has fulfilled ethics and immersion, but not wisdom.

> Pali: Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ paripūrakārī, paññāya na paripūrakārī.

[¶43] One individual has fulfilled ethics, immersion, and wisdom.

> Pali: Idha pana, bhikkhave, ekacco puggalo sīlesu paripūrakārī hoti, samādhismiṁ paripūrakārī, paññāya paripūrakārī.

[¶44] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶45] > Pali: Chaṭṭhaṁ.

[¶46] AN 4.137 · Ethics (2nd)

> Pali: AN 4.137 · Dutiyasīlasutta

[¶47] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶48] One individual doesn’t value or submit to ethics, immersion, or wisdom.

> Pali: Idha, bhikkhave, ekacco puggalo na sīlagaru hoti na sīlādhipateyyo, na samādhigaru hoti na samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.

[¶49] One individual values and submits to ethics, but not to immersion or wisdom.

> Pali: Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, na samādhigaru hoti na samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.

[¶50] One individual values and submits to ethics and immersion, but not wisdom.

> Pali: Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, samādhigaru hoti samādhādhipateyyo, na paññāgaru hoti na paññādhipateyyo.

[¶51] One individual values and submits to ethics, immersion, and wisdom.

> Pali: Idha pana, bhikkhave, ekacco puggalo sīlagaru hoti sīlādhipateyyo, samādhigaru hoti samādhādhipateyyo, paññāgaru hoti paññādhipateyyo.

[¶52] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶53] > Pali: Sattamaṁ.

[¶54] AN 4.138 · Retreat

> Pali: AN 4.138 · Nikaṭṭhasutta

[¶55] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶56] One is on retreat in body, but not mind;

> Pali: Nikaṭṭhakāyo anikaṭṭhacitto,

[¶57] one is on retreat in mind, but not body;

> Pali: anikaṭṭhakāyo nikaṭṭhacitto,

[¶58] one is on retreat in neither body nor mind; and

> Pali: anikaṭṭhakāyo ca anikaṭṭhacitto ca,

[¶59] one is on retreat in both body and mind.

> Pali: nikaṭṭhakāyo ca nikaṭṭhacitto ca.

[¶60] And how is an individual on retreat in body, but not mind? It’s when an individual frequents remote lodgings in the wilderness and the forest. But they think sensual, malicious, and cruel thoughts. That’s how an individual is on retreat in body, but not mind.

> Pali: Kathañca, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto? Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati. So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṁsāvitakkampi vitakketi. Evaṁ kho, bhikkhave, puggalo nikaṭṭhakāyo hoti anikaṭṭhacitto.

[¶61] And how is an individual on retreat in mind, but not body? It’s when an individual doesn’t frequent remote lodgings in the wilderness and the forest. But they think thoughts of renunciation, good will, and harmlessness. That’s how an individual is on retreat in mind, but not body.

> Pali: Kathañca, bhikkhave, puggalo anikaṭṭhakāyo hoti nikaṭṭhacitto? Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati. So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṁsāvitakkampi vitakketi. Evaṁ kho, bhikkhave, puggalo anikaṭṭhakāyo hoti nikaṭṭhacitto.

[¶62] And how is an individual on retreat in neither body nor mind? It’s when an individual doesn’t frequent remote lodgings in the wilderness and the forest. And they think sensual, malicious, and cruel thoughts. That’s how an individual is on retreat in neither body nor mind.

> Pali: Kathañca, bhikkhave, puggalo anikaṭṭhakāyo ca hoti anikaṭṭhacitto ca? Idha, bhikkhave, ekacco puggalo naheva kho araññavanapatthāni pantāni senāsanāni paṭisevati. So tattha kāmavitakkampi vitakketi byāpādavitakkampi vitakketi vihiṁsāvitakkampi vitakketi. Evaṁ kho, bhikkhave, puggalo anikaṭṭhakāyo ca hoti anikaṭṭhacitto ca.

[¶63] And how is an individual on retreat in both body and mind? It’s when an individual frequents remote lodgings in the wilderness and the forest. And they think thoughts of renunciation, good will, and harmlessness. That’s how an individual is on retreat in both body and mind.

> Pali: Kathañca, bhikkhave, puggalo nikaṭṭhakāyo ca hoti nikaṭṭhacitto ca? Idha, bhikkhave, ekacco puggalo araññavanapatthāni pantāni senāsanāni paṭisevati. So tattha nekkhammavitakkampi vitakketi abyāpādavitakkampi vitakketi avihiṁsāvitakkampi vitakketi. Evaṁ kho, bhikkhave, puggalo nikaṭṭhakāyo ca hoti nikaṭṭhacitto ca.

[¶64] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶65] > Pali: Aṭṭhamaṁ.

[¶66] AN 4.139 · Dhamma Speakers

> Pali: AN 4.139 · Dhammakathikasutta

[¶67] “Mendicants, there are these four Dhamma speakers. What four?

> Pali: “Cattārome, bhikkhave, dhammakathikā. Katame cattāro?

[¶68] One Dhamma speaker speaks little and off topic. And their assembly can’t tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

> Pali: Idha, bhikkhave, ekacco dhammakathiko appañca bhāsati asahitañca; parisā cassa na kusalā hoti sahitāsahitassa. Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṁ gacchati.

[¶69] One Dhamma speaker speaks little but stays on topic. And their assembly can tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

> Pali: Idha pana, bhikkhave, ekacco dhammakathiko appañca bhāsati sahitañca; parisā cassa kusalā hoti sahitāsahitassa. Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṁ gacchati.

[¶70] One Dhamma speaker speaks much but off topic. And their assembly can’t tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

> Pali: Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati asahitañca; parisā cassa na kusalā hoti sahitāsahitassa. Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṁ gacchati.

[¶71] One Dhamma speaker speaks much and stays on topic. And their assembly can tell what’s on topic and what’s off topic. Such an assembly regards such a Dhamma speaker simply as a Dhamma speaker.

> Pali: Idha pana, bhikkhave, ekacco dhammakathiko bahuñca bhāsati sahitañca; parisā cassa kusalā hoti sahitāsahitassa. Evarūpo, bhikkhave, dhammakathiko evarūpāya parisāya dhammakathikotveva saṅkhaṁ gacchati.

[¶72] These are the four Dhamma speakers.”

> Pali: Ime kho, bhikkhave, cattāro dhammakathikā”ti.

[¶73] > Pali: Navamaṁ.

[¶74] AN 4.140 · Speaker

> Pali: AN 4.140 · Vādīsutta

[¶75] “Mendicants, there are these four speakers. What four?

> Pali: “Cattārome, bhikkhave, vādī. Katame cattāro?

[¶76] There’s a speaker who runs out of meaningful things to say, but not of ways of phrasing things.

> Pali: Atthi, bhikkhave, vādī atthato pariyādānaṁ gacchati, no byañjanato;

[¶77] There’s a speaker who runs out of ways of phrasing things, but not of meaningful things to say.

> Pali: atthi, bhikkhave, vādī byañjanato pariyādānaṁ gacchati, no atthato;

[¶78] There’s a speaker who runs out of both meaningful things to say, and ways of phrasing things.

> Pali: atthi, bhikkhave, vādī atthato ca byañjanato ca pariyādānaṁ gacchati;

[¶79] There’s a speaker who never runs out of meaningful things to say, or ways of phrasing things.

> Pali: atthi, bhikkhave, vādī nevatthato no byañjanato pariyādānaṁ gacchati.

[¶80] These are the four speakers. 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.”

> Pali: Ime kho, bhikkhave, cattāro vādī. Aṭṭhānametaṁ, bhikkhave, anavakāso yaṁ catūhi paṭisambhidāhi samannāgato atthato vā byañjanato vā pariyādānaṁ gaccheyyā”ti.

[¶81] > Pali: Dasamaṁ.

[¶82] > Pali: Puggalavaggo catuttho.

[¶83] > Pali: Tassuddānaṁ

[¶84] > Pali: Saṁyojanaṁ paṭibhāno,
ugghaṭitaññu uṭṭhānaṁ;
Sāvajjo dve ca sīlāni,
nikaṭṭha dhamma vādī cāti.

## 16. Brightness · AN 4.141–4.149

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/16/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/16/#p-N

[¶0] AN 4.141 · Brightness

> Pali: AN 4.141 · Ābhāsutta

[¶1] “Mendicants, there are these four kinds of brightness. What four? The brightness of the moon, sun, fire, and wisdom. These are the four kinds of brightness. The best of these four kinds of brightness is the brightness of wisdom.”

> Pali: “Catasso imā, bhikkhave, ābhā. Katamā catasso? Candābhā, sūriyābhā, aggābhā, paññābhā— imā kho, bhikkhave, catasso ābhā. Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ ābhānaṁ yadidaṁ paññābhā”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] AN 4.142 · Radiance

> Pali: AN 4.142 · Pabhāsutta

[¶4] “Mendicants, there are these four kinds of radiance. What four? The radiance of the moon, sun, fire, and wisdom. These are the four kinds of radiance. The best of these four kinds of radiance is the radiance of wisdom.”

> Pali: “Catasso imā, bhikkhave, pabhā. Katamā catasso? Candappabhā, sūriyappabhā, aggippabhā, paññāpabhā— imā kho, bhikkhave, catasso pabhā. Etadaggaṁ, bhikkhave, imāsaṁ catunnaṁ pabhānaṁ yadidaṁ paññāpabhā”ti.

[¶5] > Pali: Dutiyaṁ.

[¶6] AN 4.143 · Light

> Pali: AN 4.143 · Ālokasutta

[¶7] “Mendicants, there are these four lights. What four? The lights of the moon, sun, fire, and wisdom. These are the four lights. The best of these four lights is the light of wisdom.”

> Pali: “Cattārome, bhikkhave, ālokā. Katame cattāro? Candāloko, sūriyāloko, aggāloko, paññāloko— Ime kho, bhikkhave, cattāro ālokā. Etadaggaṁ, bhikkhave, imesaṁ catunnaṁ ālokānaṁ yadidaṁ paññāloko”ti.

[¶8] > Pali: Tatiyaṁ.

[¶9] AN 4.144 · Shining

> Pali: AN 4.144 · Obhāsasutta

[¶10] “Mendicants, there are four kinds of shining. What four? The shining of the moon, sun, fire, and wisdom. These are the four kinds of shining. The best of these four kinds of shining is the shining of wisdom.”

> Pali: “Cattārome, bhikkhave, obhāsā. Katame cattāro? Candobhāso, sūriyobhāso, aggobhāso, paññobhāso— Ime kho, bhikkhave, cattāro obhāsā. Etadaggaṁ, bhikkhave, imesaṁ catunnaṁ obhāsānaṁ yadidaṁ paññobhāso”ti.

[¶11] > Pali: Catutthaṁ.

[¶12] AN 4.145 · Lamps

> Pali: AN 4.145 · Pajjotasutta

[¶13] “Mendicants, there are these four lamps. What four? The lamps of the moon, sun, fire, and wisdom. These are the four lamps. The best of these four lamps is the lamp of wisdom.”

> Pali: “Cattārome, bhikkhave, pajjotā. Katame cattāro? Candapajjoto, sūriyapajjoto, aggipajjoto, paññāpajjoto— Ime kho, bhikkhave, cattāro pajjotā. Etadaggaṁ, bhikkhave, imesaṁ catunnaṁ pajjotānaṁ yadidaṁ paññāpajjoto”ti.

[¶14] > Pali: Pañcamaṁ.

[¶15] AN 4.146 · Times (1st)

> Pali: AN 4.146 · Paṭhamakālasutta

[¶16] “Mendicants, there are these four times. What four? A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment. These are the four times.”

> Pali: “Cattārome, bhikkhave, kālā. Katame cattāro? Kālena dhammassavanaṁ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā— Ime kho, bhikkhave, cattāro kālā”ti.

[¶17] > Pali: Chaṭṭhaṁ.

[¶18] AN 4.147 · Times (2nd)

> Pali: AN 4.147 · Dutiyakālasutta

[¶19] “Mendicants, when these four times are rightly developed and reiterated, they gradually lead to the ending of defilements. What four? A time for listening to the teaching, a time for discussing the teaching, a time for serenity, and a time for discernment.

> Pali: “Cattārome, bhikkhave, kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṁ khayaṁ pāpenti. Katame cattāro? Kālena dhammassavanaṁ, kālena dhammasākacchā, kālena sammasanā, kālena vipassanā—

[¶20] > Pali: Ime kho, bhikkhave, cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṁ khayaṁ pāpenti.

[¶21] It’s like when the heavens rain 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.

> Pali: Seyyathāpi, bhikkhave, uparipabbate thullaphusitake deve vassante taṁ udakaṁ yathāninnaṁ pavattamānaṁ pabbatakandarapadarasākhā paripūreti; pabbatakandarapadarasākhā paripūrā kusobbhe paripūrenti; kusobbhā paripūrā mahāsobbhe paripūrenti; mahāsobbhā paripūrā kunnadiyo paripūrenti; kunnadiyo paripūrā mahānadiyo paripūrenti; mahānadiyo paripūrā samuddaṁ paripūrenti.

[¶22] In the same way, when these four times are rightly developed and reiterated, they gradually lead to the ending of defilements.”

> Pali: Evamevaṁ kho, bhikkhave, ime cattāro kālā sammā bhāviyamānā sammā anuparivattiyamānā anupubbena āsavānaṁ khayaṁ pāpentī”ti.

[¶23] > Pali: Sattamaṁ.

[¶24] AN 4.148 · Bad Conduct

> Pali: AN 4.148 · Duccaritasutta

[¶25] “Mendicants, there are these four kinds of bad conduct by way of speech. What four? Speech that’s false, backbiting, harsh, or nonsensical. These are the four kinds of bad conduct by way of speech.”

> Pali: “Cattārimāni, bhikkhave, vacīduccaritāni. Katamāni cattāri? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo— Imāni kho, bhikkhave, cattāri vacīduccaritānī”ti.

[¶26] > Pali: Aṭṭhamaṁ.

[¶27] AN 4.149 · Good Conduct

> Pali: AN 4.149 · Sucaritasutta

[¶28] “Mendicants, there are these four kinds of good conduct by way of speech. What four? Speech that’s true, harmonious, gentle, and thoughtful. These are the four kinds of good conduct by way of speech.”

> Pali: “Cattārimāni, bhikkhave, vacīsucaritāni. Katamāni cattāri? Saccavācā, apisuṇā vācā, saṇhā vācā, mantabhāsā— Imāni kho, bhikkhave, cattāri vacīsucaritānī”ti.

[¶29] > Pali: Navamaṁ.

## 17. Faculties · AN 4.151–4.160

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/17/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/17/#p-N

[¶0] AN 4.151 · Faculties

> Pali: AN 4.151 · Indriyasutta

[¶1] “Mendicants, there are these four faculties. What four? The faculties of faith, energy, mindfulness, and immersion. These are the four faculties.”

> Pali: “Cattārimāni, bhikkhave, indriyāni. Katamāni cattāri? Saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ— Imāni kho, bhikkhave, cattāri indriyānī”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] AN 4.152 · The Power of Faith

> Pali: AN 4.152 · Saddhābalasutta

[¶4] “Mendicants, there are these four powers. What four? The powers of faith, energy, mindfulness, and immersion. These are the four powers.”

> Pali: “Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Saddhābalaṁ, vīriyabalaṁ, satibalaṁ, samādhibalaṁ— Imāni kho, bhikkhave, cattāri balānī”ti.

[¶5] > Pali: Dutiyaṁ.

[¶6] AN 4.153 · The Power of Wisdom

> Pali: AN 4.153 · Paññābalasutta

[¶7] “Mendicants, there are these four powers. What four? The powers of wisdom, energy, blamelessness, and inclusiveness. These are the four powers.”

> Pali: “Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Paññābalaṁ, vīriyabalaṁ, anavajjabalaṁ, saṅgahabalaṁ— Imāni kho, bhikkhave, cattāri balānī”ti.

[¶8] > Pali: Tatiyaṁ.

[¶9] AN 4.154 · The Power of Mindfulness

> Pali: AN 4.154 · Satibalasutta

[¶10] “Mendicants, there are these four powers. What four? The powers of mindfulness, immersion, blamelessness, and inclusiveness. These are the four powers.”

> Pali: “Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Satibalaṁ, samādhibalaṁ, anavajjabalaṁ, saṅgahabalaṁ— Imāni kho, bhikkhave, cattāri balānī”ti.

[¶11] > Pali: Catutthaṁ.

[¶12] AN 4.155 · The Power of Reflection

> Pali: AN 4.155 · Paṭisaṅkhānabalasutta

[¶13] “Mendicants, there are these four powers. What four? The powers of reflection, development, blamelessness, and inclusiveness. These are the four powers.”

> Pali: “Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Paṭisaṅkhānabalaṁ, bhāvanābalaṁ, anavajjabalaṁ, saṅgahabalaṁ— Imāni kho, bhikkhave, cattāri balānī”ti.

[¶14] > Pali: Pañcamaṁ.

[¶15] AN 4.156 · Eons

> Pali: AN 4.156 · Kappasutta

[¶16] “Mendicants, an eon contains four uncountable periods. What four?

> Pali: “Cattārimāni, bhikkhave, kappassa asaṅkhyeyyāni. Katamāni cattāri?

[¶17] When an eon contracts, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.

> Pali: Yadā, bhikkhave, kappo saṁvaṭṭati, taṁ na sukaraṁ saṅkhātuṁ— ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.

[¶18] When an eon remains fully contracted, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.

> Pali: Yadā, bhikkhave, kappo saṁvaṭṭo tiṭṭhati, taṁ na sukaraṁ saṅkhātuṁ— ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.

[¶19] When an eon expands, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.

> Pali: Yadā, bhikkhave, kappo vivaṭṭati, taṁ na sukaraṁ saṅkhātuṁ— ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.

[¶20] When an eon remains fully expanded, it’s not easy to calculate how many years, how many hundreds or thousands or hundreds of thousands of years it takes.

> Pali: Yadā, bhikkhave, kappo vivaṭṭo tiṭṭhati, taṁ na sukaraṁ saṅkhātuṁ— ettakāni vassānīti vā, ettakāni vassasatānīti vā, ettakāni vassasahassānīti vā, ettakāni vassasatasahassānīti vā.

[¶21] These are the four uncountable periods of an eon.”

> Pali: Imāni kho, bhikkhave, cattāri kappassa asaṅkhyeyyānī”ti.

[¶22] > Pali: Chaṭṭhaṁ.

[¶23] AN 4.157 · Illness

> Pali: AN 4.157 · Rogasutta

[¶24] “Mendicants, there are two kinds of illness. What two? Mental and physical. Some sentient beings are seen who can claim to be free of physical illness for a year, or two, or three years … even up to a hundred years or more. But it’s very hard to find any sentient beings in the world who can claim to be free of mental illness even for an hour, apart from those who have ended the defilements.

> Pali: “Dveme, bhikkhave, rogā. Katame dve? Kāyiko ca rogo cetasiko ca rogo. Dissanti, bhikkhave, sattā kāyikena rogena ekampi vassaṁ ārogyaṁ paṭijānamānā, dvepi vassāni ārogyaṁ paṭijānamānā, tīṇipi vassāni ārogyaṁ paṭijānamānā, cattāripi vassāni ārogyaṁ paṭijānamānā, pañcapi vassāni ārogyaṁ paṭijānamānā, dasapi vassāni ārogyaṁ paṭijānamānā, vīsatipi vassāni ārogyaṁ paṭijānamānā, tiṁsampi vassāni ārogyaṁ paṭijānamānā, cattārīsampi vassāni ārogyaṁ paṭijānamānā, paññāsampi vassāni ārogyaṁ paṭijānamānā, vassasatampi, bhiyyopi ārogyaṁ paṭijānamānā. Te, bhikkhave, sattā sudullabhā lokasmiṁ ye cetasikena rogena muhuttampi ārogyaṁ paṭijānanti, aññatra khīṇāsavehi.

[¶25] There are four kinds of illness for those gone forth. What four?

> Pali: Cattārome, bhikkhave, pabbajitassa rogā. Katame cattāro?

[¶26] To start with, a mendicant has many wishes, is frustrated, and is not content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick.

> Pali: Idha, bhikkhave, bhikkhu mahiccho hoti vighātavā asantuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena.

[¶27] Because of this, they focus their corrupt wishes on status, and on getting material things, honor, and popularity.

> Pali: So mahiccho samāno vighātavā asantuṭṭho itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena pāpikaṁ icchaṁ paṇidahati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya.

[¶28] They try hard, strive, and make an effort to get these things.

> Pali: So uṭṭhahati ghaṭati vāyamati anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya.

[¶29] 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.

> Pali: So saṅkhāya kulāni upasaṅkamati, saṅkhāya nisīdati, saṅkhāya dhammaṁ bhāsati, saṅkhāya uccārapassāvaṁ sandhāreti.

[¶30] These are the four kinds of illness for those gone forth.

> Pali: Ime kho, bhikkhave, cattāro pabbajitassa rogā.

[¶31] So you should train like this: ‘We will not have many wishes or be frustrated. We will be content with any kind of robes, almsfood, lodgings, and medicines and supplies for the sick. We won’t focus our corrupt wishes on status, and on getting material things, 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—sharp, severe, acute, unpleasant, disagreeable, and life-threatening.’ That’s how you should train.”

> Pali: Tasmātiha, bhikkhave, evaṁ sikkhitabbaṁ: ‘na mahicchā bhavissāma vighātavanto asantuṭṭhā itarītaracīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārena, na pāpikaṁ icchaṁ paṇidahissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, na uṭṭhahissāma na ghaṭessāma na vāyamissāma anavaññappaṭilābhāya lābhasakkārasilokappaṭilābhāya, khamā bhavissāma sītassa uṇhassa jighacchāya pipāsāya ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātikā bhavissāmā’ti. Evañhi vo, bhikkhave, sikkhitabban”ti.

[¶32] > Pali: Sattamaṁ.

[¶33] AN 4.158 · Decline

> Pali: AN 4.158 · Parihānisutta

[¶34] There Sāriputta addressed the mendicants: “Reverends, mendicants!”

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶35] “Reverend,” they replied. Sāriputta said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶36] “Reverends, any monk or nun who sees four things inside themselves should conclude: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’ What four? They have much greed, much hate, and much delusion; and their wisdom eye doesn’t go into the many deep matters. Any monk or nun who sees these four things inside themselves should conclude: ‘My skillful qualities are declining. For this is what the Buddha calls decline.’

> Pali: “Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṁ: ‘parihāyāmi kusalehi dhammehi’. Parihānametaṁ vuttaṁ bhagavatā. Katame cattāro? Rāgavepullattaṁ, dosavepullattaṁ, mohavepullattaṁ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu na kamati. Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṁ: ‘parihāyāmi kusalehi dhammehi’. Parihānametaṁ vuttaṁ bhagavatā.

[¶37] Any monk or nun who sees four things inside themselves should conclude: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’ What four? Their greed, hate, and delusion grow less; and their wisdom eye goes into the many deep matters. Any monk or nun who sees these four things inside themselves should conclude: ‘My skillful qualities are not declining. For this is what the Buddha calls non-decline.’”

> Pali: Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṁ: ‘na parihāyāmi kusalehi dhammehi’. Aparihānametaṁ vuttaṁ bhagavatā. Katame cattāro? Rāgatanuttaṁ, dosatanuttaṁ, mohatanuttaṁ, gambhīresu kho panassa ṭhānāṭhānesu paññācakkhu kamati. Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā ime cattāro dhamme attani samanupassati, niṭṭhamettha gantabbaṁ: ‘na parihāyāmi kusalehi dhammehi’. Aparihānametaṁ vuttaṁ bhagavatā”ti.

[¶38] > Pali: Aṭṭhamaṁ.

[¶39] AN 4.159 · Nun

> Pali: AN 4.159 · Bhikkhunīsutta

[¶40] So I have heard. At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery.

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme.

[¶41] And then a certain nun addressed a man, “Please, my friend, go to the venerable Ānanda, and in my name bow with your head to his feet. Say to him: ‘Sir, the nun named so-and-so is sick, suffering, and gravely ill. She bows with her head to your feet.’ And then say: ‘Sir, please go to the nuns’ quarters to visit that nun out of sympathy.’”

> Pali: Atha kho aññatarā bhikkhunī aññataraṁ purisaṁ āmantesi: “ehi tvaṁ, ambho purisa, yenayyo ānando tenupasaṅkama; upasaṅkamitvā mama vacanena ayyassa ānandassa pāde sirasā vanda: ‘itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. Sā ayyassa ānandassa pāde sirasā vandatī’ti. Evañca vadehi: ‘sādhu kira, bhante, ayyo ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṁ upādāyā’”ti.

[¶42] “Yes, ma’am,” that man replied. He did as the nun asked. Ānanda consented with silence.

> Pali: “Evaṁ, ayye”ti kho so puriso tassā bhikkhuniyā paṭissutvā yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so puriso āyasmantaṁ ānandaṁ etadavoca: “Itthannāmā, bhante, bhikkhunī ābādhikinī dukkhitā bāḷhagilānā. Sā āyasmato ānandassa pāde sirasā vandati, evañca vadeti: ‘sādhu kira, bhante, āyasmā ānando yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkamatu anukampaṁ upādāyā’”ti. Adhivāsesi kho āyasmā ānando tuṇhībhāvena.

[¶43] Then Ānanda robed up and went to the nuns’ quarters to visit that nun, taking his bowl and robe. That nun saw Ānanda coming off in the distance. She wrapped herself up from head to foot and laid down on her cot. Then Venerable Ānanda went up to her, and sat down on the seat spread out. Then Ānanda said to the nun:

> Pali: Atha kho āyasmā ānando nivāsetvā pattacīvaramādāya yena bhikkhunupassayo yena sā bhikkhunī tenupasaṅkami. Addasā kho sā bhikkhunī āyasmantaṁ ānandaṁ dūratova āgacchantaṁ. Disvā sasīsaṁ pārupitvā mañcake nipajji. Atha kho āyasmā ānando yena sā bhikkhunī tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho āyasmā ānando taṁ bhikkhuniṁ etadavoca:

[¶44] “Sister, this body is produced by food. Relying on food, you should give up food. This body is produced by craving. Relying on craving, you should give up craving. This body is produced by conceit. Relying on conceit, you should give up conceit. This body is produced by sex. The Buddha spoke of breaking off everything to do with sex.

> Pali: “Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya. Āhāro pahātabbo. Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya. Taṇhā pahātabbā. Mānasambhūto ayaṁ, bhagini, kāyo mānaṁ nissāya. Māno pahātabbo. Methunasambhūto ayaṁ, bhagini, kāyo. Methune ca setughāto vutto bhagavatā.

[¶45] ‘This body is produced by food. Relying on food, you should give up food.’ This is what I said, but why did I say it? Take a mendicant who reflects rationally on the food that they eat: ‘Not for fun, indulgence, adornment, or decoration, but only to sustain this body, to avoid harm, and to support spiritual practice. In this way, I shall put an end to old discomfort and not give rise to new discomfort, and I will have the means to keep going, blamelessness, and a comfortable abiding.’ After some time, relying on food, they give up food. That’s why I said what I said.

> Pali: ‘Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya. Āhāro pahātabbo’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhagini, bhikkhu paṭisaṅkhā yoniso āhāraṁ āhāreti: ‘neva davāya na madāya na maṇḍanāya na vibhūsanāya, yāvadeva imassa kāyassa ṭhitiyā yāpanāya vihiṁsūparatiyā brahmacariyānuggahāya. Iti purāṇañca vedanaṁ paṭihaṅkhāmi, navañca vedanaṁ na uppādessāmi. Yātrā ca me bhavissati anavajjatā ca phāsuvihāro cā’ti. So aparena samayena āhāraṁ nissāya āhāraṁ pajahati. ‘Āhārasambhūto ayaṁ, bhagini, kāyo āhāraṁ nissāya āhāro pahātabbo’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶46] ‘This body is produced by craving. Relying on craving, you should give up craving.’ This is what I said, but why did I say it? Take a mendicant who hears this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.’ They think: ‘Oh, when will I too realize the undefiled freedom of heart and freedom by wisdom … in this very life …’ After some time, relying on craving, they give up craving. That’s why I said what I said.

> Pali: ‘Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya. Taṇhā pahātabbā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhagini, bhikkhu suṇāti: ‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṁ hoti: ‘kudāssu nāma ahampi āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissāmī’ti. So aparena samayena taṇhaṁ nissāya taṇhaṁ pajahati. ‘Taṇhāsambhūto ayaṁ, bhagini, kāyo taṇhaṁ nissāya taṇhā pahātabbā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶47] ‘This body is produced by conceit. Relying on conceit, you should give up conceit.’ This is what I said, but why did I say it? Take a mendicant who hears this: ‘They say that the mendicant named so-and-so has realized the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements.’ They think: ‘Well, that venerable can realize the undefiled freedom of heart and freedom by wisdom … in this very life … Why can’t I?’ After some time, relying on conceit, they give up conceit. That’s why I said what I said.

> Pali: ‘Mānasambhūto ayaṁ, bhagini, kāyo mānaṁ nissāya. Māno pahātabbo’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhagini, bhikkhu suṇāti: ‘itthannāmo kira bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharatī’ti. Tassa evaṁ hoti: ‘so hi nāma āyasmā āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharissati; kimaṅgaṁ panāhan’ti. So aparena samayena mānaṁ nissāya mānaṁ pajahati. ‘Mānasambhūto ayaṁ, bhagini, kāyo, mānaṁ nissāya māno pahātabbo’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶48] ‘This body is produced by sex. The Buddha spoke of breaking off everything to do with sex.’”

> Pali: Methunasambhūto ayaṁ, bhagini, kāyo. Methune ca setughāto vutto bhagavatā”ti.

[¶49] Then that nun rose from her cot, placed her robe over one shoulder, bowed with her head to Ānanda’s feet, and said, “I made a mistake, sir. It was foolish, stupid, and unskillful of me to act in that way. Please, sir, accept my mistake for what it is, so I can restrain myself in future.”

> Pali: Atha kho sā bhikkhunī mañcakā vuṭṭhahitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā āyasmato ānandassa pādesu sirasā nipatitvā āyasmantaṁ ānandaṁ etadavoca: “accayo maṁ, bhante, accagamā, yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yāhaṁ evamakāsiṁ. Tassā me, bhante, ayyo ānando accayaṁ accayato paṭiggaṇhātu, āyatiṁ saṁvarāyā”ti.

[¶50] “Indeed, sister, you made a mistake. It was foolish, stupid, and unskillful of you to act in that way. But since you have recognized your mistake for what it is, and have dealt with it properly, I accept it. 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.”

> Pali: “Taggha taṁ, bhagini, accayo accagamā, yathābālaṁ yathāmūḷhaṁ yathāakusalaṁ, yā tvaṁ evamakāsi. Yato ca kho tvaṁ, bhagini, accayaṁ accayato disvā yathādhammaṁ paṭikarosi, taṁ te mayaṁ paṭiggaṇhāma. Vuddhi hesā, bhagini, ariyassa vinaye yo accayaṁ accayato disvā yathādhammaṁ paṭikaroti āyatiṁ saṁvaraṁ āpajjatī”ti.

[¶51] > Pali: Navamaṁ.

[¶52] AN 4.160 · The Training of a Holy One

> Pali: AN 4.160 · Sugatavinayasutta

[¶53] “Mendicants, a Holy One or a Holy One’s training remain in the world for the welfare and happiness of the people, out of sympathy for the world, for the benefit, welfare, and happiness of gods and humans.

> Pali: “Sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṁ.

[¶54] And who is a Holy One? 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 fit for training, teacher of gods and humans, awakened, blessed. This is a Holy One.

> Pali: Katamo ca, bhikkhave, sugato? Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. Ayaṁ, bhikkhave, sugato.

[¶55] And what is the training of a Holy One? 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 the training of a Holy One. 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 sympathy for the world, for the benefit, welfare, and happiness of gods and humans.

> Pali: Katamo ca, bhikkhave, sugatavinayo? So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Ayaṁ, bhikkhave, sugatavinayo. Evaṁ sugato vā, bhikkhave, loke tiṭṭhamāno sugatavinayo vā tadassa bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānanti.

[¶56] These four things lead to the decline and disappearance of the true teaching. What four?

> Pali: Cattārome, bhikkhave, dhammā saddhammassa sammosāya antaradhānāya saṁvattanti. Katame cattāro?

[¶57] Firstly, the mendicants memorize discourses that they learned incorrectly, with misplaced words and phrases. When the words and phrases are misplaced, the meaning is misinterpreted. This is the first thing that leads to the decline and disappearance of the true teaching.

> Pali: Idha, bhikkhave, bhikkhū duggahitaṁ suttantaṁ pariyāpuṇanti dunnikkhittehi padabyañjanehi. Dunnikkhittassa, bhikkhave, padabyañjanassa atthopi dunnayo hoti. Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶58] Furthermore, the mendicants 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 teaching.

> Pali: Puna caparaṁ, bhikkhave, bhikkhū dubbacā honti dovacassakaraṇehi dhammehi samannāgatā akkhamā appadakkhiṇaggāhino anusāsaniṁ. Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶59] Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—don’t carefully make others recite the discourses. When they pass away, the discourses are cut off at the root, with no one to preserve them. This is the third thing that leads to the decline and disappearance of the true teaching.

> Pali: Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te na sakkaccaṁ suttantaṁ paraṁ vācenti. Tesaṁ accayena chinnamūlako suttanto hoti appaṭisaraṇo. Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶60] Furthermore, the senior mendicants are indulgent and slack, leaders in backsliding, neglecting seclusion, not rousing energy for attaining the unattained, achieving the unachieved, and realizing the unrealized. Those who come after them follow their example. 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 fourth thing that leads to the decline and disappearance of the true teaching.

> Pali: Puna caparaṁ, bhikkhave, therā bhikkhū bāhulikā honti sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. Sāpi hoti bāhulikā sāthalikā, okkamane pubbaṅgamā, paviveke nikkhittadhurā, na vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṁ, bhikkhave, catuttho dhammo saddhammassa sammosāya antaradhānāya saṁvattati.

[¶61] These are four things that lead to the decline and disappearance of the true teaching.

> Pali: Ime kho, bhikkhave, cattāro dhammā saddhammassa sammosāya antaradhānāya saṁvattantīti.

[¶62] These four things lead to the continuation, persistence, and enduring of the true teaching. What four?

> Pali: Cattārome, bhikkhave, dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattanti. Katame cattāro?

[¶63] Firstly, the mendicants memorize discourses that have been learned correctly, with well placed words and phrases. When the words and phrases are well placed, the meaning is interpreted correctly. This is the first thing that leads to the continuation, persistence, and enduring of the true teaching.

> Pali: Idha, bhikkhave, bhikkhū suggahitaṁ suttantaṁ pariyāpuṇanti sunikkhittehi padabyañjanehi. Sunikkhittassa, bhikkhave, padabyañjanassa atthopi sunayo hoti. Ayaṁ, bhikkhave, paṭhamo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶64] Furthermore, the mendicants are easy to admonish, having qualities that make them easy to admonish. They’re patient, and take instruction respectfully. This is the second thing that leads to the continuation, persistence, and enduring of the true teaching.

> Pali: Puna caparaṁ, bhikkhave, bhikkhū suvacā honti sovacassakaraṇehi dhammehi samannāgatā khamā padakkhiṇaggāhino anusāsaniṁ. Ayaṁ, bhikkhave, dutiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶65] Furthermore, the mendicants who are very learned—inheritors of the heritage, who have memorized the teachings, the monastic law, and the outlines—carefully make others recite the discourses. When they pass away, the discourses aren’t cut off at the root, and they have someone to preserve them. This is the third thing that leads to the continuation, persistence, and enduring of the true teaching.

> Pali: Puna caparaṁ, bhikkhave, ye te bhikkhū bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā, te sakkaccaṁ suttantaṁ paraṁ vācenti. Tesaṁ accayena nacchinnamūlako suttanto hoti sappaṭisaraṇo. Ayaṁ, bhikkhave, tatiyo dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶66] Furthermore, the senior mendicants 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. Those who come after them follow their example. They too aren’t indulgent or slack … This is the fourth thing that leads to the continuation, persistence, and enduring of the true teaching.

> Pali: Puna caparaṁ, bhikkhave, therā bhikkhū na bāhulikā honti na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhanti appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Tesaṁ pacchimā janatā diṭṭhānugatiṁ āpajjati. Sāpi hoti na bāhulikā na sāthalikā, okkamane nikkhittadhurā, paviveke pubbaṅgamā, vīriyaṁ ārabhati appattassa pattiyā anadhigatassa adhigamāya asacchikatassa sacchikiriyāya. Ayaṁ, bhikkhave, catuttho dhammo saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattati.

[¶67] These are four things that lead to the continuation, persistence, and enduring of the true teaching.”

> Pali: Ime kho, bhikkhave, cattāro dhammā saddhammassa ṭhitiyā asammosāya anantaradhānāya saṁvattantī”ti.

[¶68] > Pali: Dasamaṁ.

[¶69] > Pali: Indriyavaggo paṭhamo.

[¶70] > Pali: Tassuddānaṁ

[¶71] > Pali: Indriyāni saddhā paññā,
sati saṅkhānapañcamaṁ;
Kappo rogo parihāni,
bhikkhunī sugatena cāti.

## 18. Practice · AN 4.161–4.170

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/18/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/18/#p-N

[¶0] AN 4.161 · In Brief

> Pali: AN 4.161 · Saṅkhittasutta

[¶1] “Mendicants, there are four ways of practice. What four?

> Pali: “Catasso imā, bhikkhave, paṭipadā. Katamā catasso?

[¶2] Painful practice with slow insight,

> Pali: Dukkhā paṭipadā dandhābhiññā,

[¶3] painful practice with swift insight,

> Pali: dukkhā paṭipadā khippābhiññā,

[¶4] pleasant practice with slow insight, and

> Pali: sukhā paṭipadā dandhābhiññā,

[¶5] pleasant practice with swift insight.

> Pali: sukhā paṭipadā khippābhiññā—

[¶6] These are the four ways of practice.”

> Pali: imā kho, bhikkhave, catasso paṭipadā”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] AN 4.162 · In Detail

> Pali: AN 4.162 · Vitthārasutta

[¶9] “Mendicants, there are four ways of practice. What four?

> Pali: “Catasso imā, bhikkhave, paṭipadā. Katamā catasso?

[¶10] Painful practice with slow insight,

> Pali: Dukkhā paṭipadā dandhābhiññā,

[¶11] painful practice with swift insight,

> Pali: dukkhā paṭipadā khippābhiññā,

[¶12] pleasant practice with slow insight, and

> Pali: sukhā paṭipadā dandhābhiññā,

[¶13] pleasant practice with swift insight.

> Pali: sukhā paṭipadā khippābhiññā.

[¶14] And what’s the painful practice with slow insight? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. These five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the painful practice with slow insight.

> Pali: Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā? Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Tassimāni pañcindriyāni mudūni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.

[¶15] And what’s the painful practice with swift insight? It’s when someone is ordinarily full of acute greed, hate, and delusion. They often feel the pain and sadness that greed, hate, and delusion bring. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the painful practice with swift insight.

> Pali: Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā? Idha, bhikkhave, ekacco pakatiyāpi tibbarāgajātiko hoti, abhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi tibbadosajātiko hoti, abhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi tibbamohajātiko hoti, abhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.

[¶16] And what’s pleasant practice with slow insight? 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. These five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with slow insight.

> Pali: Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā? Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Tassimāni pañcindriyāni mudūni pātubhavanti— saddhindriyaṁ …pe… paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.

[¶17] And what’s the pleasant practice with swift insight? 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. These five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with swift insight.

> Pali: Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā? Idha, bhikkhave, ekacco pakatiyāpi na tibbarāgajātiko hoti, nābhikkhaṇaṁ rāgajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi na tibbadosajātiko hoti, nābhikkhaṇaṁ dosajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Pakatiyāpi na tibbamohajātiko hoti, nābhikkhaṇaṁ mohajaṁ dukkhaṁ domanassaṁ paṭisaṁvedeti. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.

[¶18] These are the four ways of practice.”

> Pali: Imā kho, bhikkhave, catasso paṭipadā”ti.

[¶19] > Pali: Dutiyaṁ.

[¶20] AN 4.163 · Ugly

> Pali: AN 4.163 · Asubhasutta

[¶21] “Mendicants, there are four ways of practice. What four?

> Pali: “Catasso imā, bhikkhave, paṭipadā. Katamā catasso?

[¶22] Painful practice with slow insight,

> Pali: Dukkhā paṭipadā dandhābhiññā,

[¶23] painful practice with swift insight,

> Pali: dukkhā paṭipadā khippābhiññā,

[¶24] pleasant practice with slow insight, and

> Pali: sukhā paṭipadā dandhābhiññā,

[¶25] pleasant practice with swift insight.

> Pali: sukhā paṭipadā khippābhiññā.

[¶26] And what’s the painful practice with slow insight? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the painful practice with slow insight.

> Pali: Katamā ca, bhikkhave, dukkhā paṭipadā dandhābhiññā? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī; maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ. Tassimāni pañcindriyāni mudūni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā dandhābhiññā.

[¶27] And what’s the painful practice with swift insight? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the painful practice with swift insight.

> Pali: Katamā ca, bhikkhave, dukkhā paṭipadā khippābhiññā? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī; maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ …pe… paññābalaṁ. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ …pe… paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, dukkhā paṭipadā khippābhiññā.

[¶28] And what’s the pleasant practice with slow insight? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and mind at one, without placing the mind and keeping it connected. And with the fading away of rapture, they enter and remain in the third absorption, where they meditate with equanimity, mindful and aware, experiencing for themselves the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ With the giving up of pleasure and pain and the disappearance of former happiness and sadness, they enter and remain in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they only slowly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with slow insight.

> Pali: Katamā ca, bhikkhave, sukhā paṭipadā dandhābhiññā? Idha bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati; vitakkavicārānaṁ vūpasamā ajjhattaṁ sampasādanaṁ cetaso ekodibhāvaṁ avitakkaṁ avicāraṁ samādhijaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati; pītiyā ca virāgā upekkhako ca viharati sato ca sampajāno sukhañca kāyena paṭisaṁvedeti yaṁ taṁ ariyā ācikkhanti: ‘upekkhako satimā sukhavihārī’ti tatiyaṁ jhānaṁ upasampajja viharati; sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ …pe… paññābalaṁ. Tassimāni pañcindriyāni mudūni pātubhavanti— saddhindriyaṁ …pe… paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā dandhaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, sukhā paṭipadā dandhābhiññā.

[¶29] And what’s the pleasant practice with swift insight? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of this, they swiftly attain the conditions for ending the defilements in the present life. This is called the pleasant practice with swift insight.

> Pali: Katamā ca, bhikkhave, sukhā paṭipadā khippābhiññā? Idha, bhikkhave, bhikkhu vivicceva kāmehi vivicca akusalehi dhammehi savitakkaṁ savicāraṁ vivekajaṁ pītisukhaṁ paṭhamaṁ jhānaṁ upasampajja viharati …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā khippaṁ ānantariyaṁ pāpuṇāti āsavānaṁ khayāya. Ayaṁ vuccati, bhikkhave, sukhā paṭipadā khippābhiññā.

[¶30] These are the four ways of practice.”

> Pali: Imā kho, bhikkhave, catasso paṭipadā”ti.

[¶31] > Pali: Tatiyaṁ.

[¶32] AN 4.164 · Patient (1st)

> Pali: AN 4.164 · Paṭhamakhamasutta

[¶33] “Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice.

> Pali: “Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.

[¶34] And what’s the impatient practice? It’s when someone abuses, annoys, or argues with you, and you abuse, annoy, or argue right back at them. This is called the impatient practice.

> Pali: Katamā ca, bhikkhave, akkhamā paṭipadā? Idha, bhikkhave, ekacco akkosantaṁ paccakkosati, rosantaṁ paṭirosati, bhaṇḍantaṁ paṭibhaṇḍati. Ayaṁ vuccati, bhikkhave, akkhamā paṭipadā.

[¶35] And what’s the patient practice? It’s when someone abuses, annoys, or argues with you, and you don’t abuse, annoy, or argue back at them. This is called the patient practice.

> Pali: Katamā ca, bhikkhave, khamā paṭipadā? Idha, bhikkhave, ekacco akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. Ayaṁ vuccati, bhikkhave, khamā paṭipadā.

[¶36] And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. If the faculty of sight were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the taming practice.

> Pali: Katamā ca, bhikkhave, damā paṭipadā? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. Ayaṁ vuccati, bhikkhave, damā paṭipadā.

[¶37] And what’s the calming practice? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, calm them, eliminate them, and obliterate them. This is called the calming practice.

> Pali: Katamā ca, bhikkhave, samā paṭipadā? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṁ gameti; uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṁ gameti. Ayaṁ vuccati, bhikkhave, samā paṭipadā.

[¶38] These are the four ways of practice.”

> Pali: Imā kho, bhikkhave, catasso paṭipadā”ti.

[¶39] > Pali: Catutthaṁ.

[¶40] AN 4.165 · Patience (2nd)

> Pali: AN 4.165 · Dutiyakhamasutta

[¶41] “Mendicants, there are four ways of practice. What four? Impatient practice, patient practice, taming practice, and calming practice.

> Pali: “Catasso imā, bhikkhave, paṭipadā. Katamā catasso? Akkhamā paṭipadā, khamā paṭipadā, damā paṭipadā, samā paṭipadā.

[¶42] And what’s the impatient practice? It’s when someone 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—sharp, severe, acute, unpleasant, disagreeable, and life-threatening. This is called the impatient practice.

> Pali: Katamā ca, bhikkhave, akkhamā paṭipadā? Idha, bhikkhave, ekacco akkhamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti. Ayaṁ vuccati, bhikkhave, akkhamā paṭipadā.

[¶43] And what’s the patient practice? It’s when someone 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. This is called the patient practice.

> Pali: Katamā ca, bhikkhave, khamā paṭipadā? Idha, bhikkhave, ekacco khamo hoti sītassa uṇhassa jighacchāya pipāsāya, ḍaṁsamakasavātātapasarīsapasamphassānaṁ duruttānaṁ durāgatānaṁ vacanapathānaṁ uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. Ayaṁ vuccati, bhikkhave, khamā paṭipadā.

[¶44] And what’s the taming practice? When a mendicant sees a sight with their eyes, they don’t get caught up in the features and details. … When they hear a sound with their ears … When they smell an odor with their nose … When they taste a flavor with their tongue … When they feel a touch with their body … When they know an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. This is called the taming practice.

> Pali: Katamā ca, bhikkhave, damā paṭipadā? Idha, bhikkhave, bhikkhu cakkhunā rūpaṁ disvā na nimittaggāhī hoti …pe… sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī; yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. Ayaṁ vuccati, bhikkhave, damā paṭipadā.

[¶45] And what’s the calming practice? It’s when a mendicant doesn’t tolerate a sensual, malicious, or cruel thought. They don’t tolerate any bad, unskillful qualities that have arisen, but give them up, dispel them, calm them, eliminate them, and obliterate them. This is called the calming practice.

> Pali: Katamā ca, bhikkhave, samā paṭipadā? Idha, bhikkhave, bhikkhu uppannaṁ kāmavitakkaṁ nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṁ gameti, uppannaṁ byāpādavitakkaṁ …pe… uppannaṁ vihiṁsāvitakkaṁ … uppannuppanne pāpake akusale dhamme nādhivāseti pajahati vinodeti sameti byantīkaroti anabhāvaṁ gameti. Ayaṁ vuccati, bhikkhave, samā paṭipadā.

[¶46] These are the four ways of practice.”

> Pali: Imā kho, bhikkhave, catasso paṭipadā”ti.

[¶47] > Pali: Pañcamaṁ.

[¶48] AN 4.166 · Both

> Pali: AN 4.166 · Ubhayasutta

[¶49] “Mendicants, there are four ways of practice. What four?

> Pali: “Catasso imā, bhikkhave, paṭipadā. Katamā catasso?

[¶50] Painful practice with slow insight,

> Pali: Dukkhā paṭipadā dandhābhiññā,

[¶51] painful practice with swift insight,

> Pali: dukkhā paṭipadā khippābhiññā,

[¶52] pleasant practice with slow insight, and

> Pali: sukhā paṭipadā dandhābhiññā,

[¶53] pleasant practice with swift insight.

> Pali: sukhā paṭipadā khippābhiññā.

[¶54] Of these, the painful practice with slow insight is said to be inferior in both ways: because it’s painful and because it’s slow. This practice is said to be inferior in both ways.

> Pali: Tatra, bhikkhave, yāyaṁ paṭipadā dukkhā dandhābhiññā, ayaṁ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati. Yampāyaṁ paṭipadā dukkhā, imināpāyaṁ hīnā akkhāyati; yampāyaṁ paṭipadā dandhā, imināpāyaṁ hīnā akkhāyati. Ayaṁ, bhikkhave, paṭipadā ubhayeneva hīnā akkhāyati.

[¶55] The painful practice with swift insight is said to be inferior because it’s painful.

> Pali: Tatra, bhikkhave, yāyaṁ paṭipadā dukkhā khippābhiññā, ayaṁ, bhikkhave, paṭipadā dukkhattā hīnā akkhāyati.

[¶56] The pleasant practice with slow insight is said to be inferior because it’s slow.

> Pali: Tatra, bhikkhave, yāyaṁ paṭipadā sukhā dandhābhiññā, ayaṁ, bhikkhave, paṭipadā dandhattā hīnā akkhāyati.

[¶57] The pleasant practice with swift insight is said to be superior in both ways: because it’s pleasant, and because it’s swift. This practice is said to be superior in both ways.

> Pali: Tatra, bhikkhave, yāyaṁ paṭipadā sukhā khippābhiññā, ayaṁ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati. Yampāyaṁ paṭipadā sukhā, imināpāyaṁ paṇītā akkhāyati; yampāyaṁ paṭipadā khippā, imināpāyaṁ paṇītā akkhāyati. Ayaṁ, bhikkhave, paṭipadā ubhayeneva paṇītā akkhāyati.

[¶58] These are the four ways of practice.”

> Pali: Imā kho, bhikkhave, catasso paṭipadā”ti.

[¶59] > Pali: Chaṭṭhaṁ.

[¶60] AN 4.167 · Moggallāna’s Practice

> Pali: AN 4.167 · Mahāmoggallānasutta

[¶61] Then Venerable Sāriputta went up to Venerable Mahāmoggallāna, and exchanged greetings with him. When the greetings and polite conversation were over, Sāriputta sat down to one side and said to Mahāmoggallāna:

> Pali: Atha kho āyasmā sāriputto yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmatā mahāmoggallānena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā sāriputto āyasmantaṁ mahāmoggallānaṁ etadavoca:

[¶62] “Reverend Moggallāna, there are four ways of practice. What four?

> Pali: “Catasso imā, āvuso moggallāna, paṭipadā. Katamā catasso?

[¶63] Painful practice with slow insight,

> Pali: Dukkhā paṭipadā dandhābhiññā,

[¶64] painful practice with swift insight,

> Pali: dukkhā paṭipadā khippābhiññā,

[¶65] pleasant practice with slow insight, and

> Pali: sukhā paṭipadā dandhābhiññā,

[¶66] pleasant practice with swift insight.

> Pali: sukhā paṭipadā khippābhiññā.

[¶67] These are the four ways of practice. Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”

> Pali: Imā kho, āvuso, catasso paṭipadā. Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ katamaṁ te paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti?

[¶68] “Reverend Sāriputta … I relied on the painful practice with swift insight to free my mind from defilements by not grasping.”

> Pali: “Catasso imā, āvuso sāriputta, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā. Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ yāyaṁ paṭipadā dukkhā khippābhiññā, imaṁ me paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti.

[¶69] > Pali: Sattamaṁ.

[¶70] AN 4.168 · Sāriputta’s Practice

> Pali: AN 4.168 · Sāriputtasutta

[¶71] Then Venerable Mahāmoggallāna went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Mahāmoggallāna sat down to one side, and said to Sāriputta:

> Pali: Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahāmoggallāno āyasmantaṁ sāriputtaṁ etadavoca:

[¶72] “Reverend Sāriputta, there are four ways of practice. What four?

> Pali: “Catasso imā, āvuso sāriputta, paṭipadā. Katamā catasso?

[¶73] Painful practice with slow insight,

> Pali: Dukkhā paṭipadā dandhābhiññā,

[¶74] painful practice with swift insight,

> Pali: dukkhā paṭipadā khippābhiññā,

[¶75] pleasant practice with slow insight, and

> Pali: sukhā paṭipadā dandhābhiññā,

[¶76] pleasant practice with swift insight.

> Pali: sukhā paṭipadā khippābhiññā.

[¶77] These are the four ways of practice. Which one of these four ways of practice did you rely on to free your mind from defilements by not grasping?”

> Pali: Imā kho, āvuso, catasso paṭipadā. Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ katamaṁ te paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti?

[¶78] “Reverend Moggallāna … I relied on the pleasant practice with swift insight to free my mind from defilements by not grasping.”

> Pali: “Catasso imā, āvuso moggallāna, paṭipadā. Katamā catasso? Dukkhā paṭipadā dandhābhiññā, dukkhā paṭipadā khippābhiññā, sukhā paṭipadā dandhābhiññā, sukhā paṭipadā khippābhiññā. Imā kho, āvuso, catasso paṭipadā. Imāsaṁ, āvuso, catunnaṁ paṭipadānaṁ yāyaṁ paṭipadā sukhā khippābhiññā, imaṁ me paṭipadaṁ āgamma anupādāya āsavehi cittaṁ vimuttan”ti.

[¶79] > Pali: Aṭṭhamaṁ.

[¶80] AN 4.169 · Extra Effort

> Pali: AN 4.169 · Sasaṅkhārasutta

[¶81] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶82] One individual is fully extinguished in this very life by making extra effort.

> Pali: Idha, bhikkhave, ekacco puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.

[¶83] One individual is fully extinguished when the body breaks up by making extra effort.

> Pali: Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.

[¶84] One individual is fully extinguished in this very life without making extra effort.

> Pali: Idha pana, bhikkhave, ekacco puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.

[¶85] One individual is fully extinguished when the body breaks up without making extra effort.

> Pali: Idha pana, bhikkhave, ekacco puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.

[¶86] And how is an individual fully extinguished in this very life by making extra effort? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of the strength of the five faculties, they are fully extinguished in this very life by making extra effort. That’s how an individual is fully extinguished in this very life by making extra effort.

> Pali: Kathañca, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī. Maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti. Evaṁ kho, bhikkhave, puggalo diṭṭheva dhamme sasaṅkhāraparinibbāyī hoti.

[¶87] How is an individual fully extinguished when the body breaks up by making extra effort? It’s when a mendicant meditates observing the ugliness of the body, perceives the repulsiveness of food, perceives dissatisfaction with the whole world, observes the impermanence of all conditions, and has well established the perception of their own death. They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of the weakness of the five faculties, they are fully extinguished when the body breaks up by making extra effort. That’s how an individual is fully extinguished when the body breaks up by making extra effort.

> Pali: Kathañca, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu asubhānupassī kāye viharati, āhāre paṭikūlasaññī, sabbaloke anabhiratisaññī, sabbasaṅkhāresu aniccānupassī. Maraṇasaññā kho panassa ajjhattaṁ sūpaṭṭhitā hoti. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ. Tassimāni pañcindriyāni mudūni pātubhavanti— saddhindriyaṁ, vīriyindriyaṁ, satindriyaṁ, samādhindriyaṁ, paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā sasaṅkhāraparinibbāyī hoti. Evaṁ kho, bhikkhave, puggalo kāyassa bhedā sasaṅkhāraparinibbāyī hoti.

[¶88] And how is an individual fully extinguished in this very life without making extra effort? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. And these five faculties manifest in them strongly: faith, energy, mindfulness, immersion, and wisdom. Because of the strength of the five faculties, they are fully extinguished in this very life without making extra effort. That’s how an individual is fully extinguished in this very life without making extra effort.

> Pali: Kathañca, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ …pe… paññābalaṁ. Tassimāni pañcindriyāni adhimattāni pātubhavanti— saddhindriyaṁ …pe… paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ adhimattattā diṭṭheva dhamme asaṅkhāraparinibbāyī hoti. Evaṁ kho, bhikkhave, puggalo diṭṭheva dhamme asaṅkhāraparinibbāyī hoti.

[¶89] And how is an individual fully extinguished when the body breaks up without making extra effort? It’s when a mendicant … enters and remains in the first absorption … second absorption … third absorption … fourth absorption … They rely on these five powers of a trainee: faith, conscience, prudence, energy, and wisdom. But these five faculties manifest in them weakly: faith, energy, mindfulness, immersion, and wisdom. Because of the weakness of the five faculties, they are fully extinguished when the body breaks up without making extra effort. That’s how an individual is fully extinguished when the body breaks up without making extra effort.

> Pali: Kathañca, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. So imāni pañca sekhabalāni upanissāya viharati— saddhābalaṁ, hiribalaṁ, ottappabalaṁ, vīriyabalaṁ, paññābalaṁ. Tassimāni pañcindriyāni …pe… paññindriyaṁ. So imesaṁ pañcannaṁ indriyānaṁ muduttā kāyassa bhedā asaṅkhāraparinibbāyī hoti. Evaṁ kho, bhikkhave, puggalo kāyassa bhedā asaṅkhāraparinibbāyī hoti.

[¶90] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶91] > Pali: Navamaṁ.

[¶92] AN 4.170 · In Conjunction

> Pali: AN 4.170 · Yuganaddhasutta

[¶93] So I have heard. At one time Venerable Ānanda was staying near Kosambī in Ghosita’s monastery. There Ānanda addressed the mendicants: “Reverends, mendicants!”

> Pali: Evaṁ me sutaṁ— ekaṁ samayaṁ āyasmā ānando kosambiyaṁ viharati ghositārāme. Tatra kho āyasmā ānando bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶94] “Reverend,” they replied. Ānanda said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato ānandassa paccassosuṁ. Āyasmā ānando etadavoca:

[¶95] “Reverends, all of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of four paths.

> Pali: “Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so catūhi maggehi, etesaṁ vā aññatarena.

[¶96] What four?

> Pali: Katamehi catūhi?

[¶97] Take a mendicant who develops serenity before discernment. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

> Pali: Idha, āvuso, bhikkhu samathapubbaṅgamaṁ vipassanaṁ bhāveti. Tassa samathapubbaṅgamaṁ vipassanaṁ bhāvayato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.

[¶98] Another mendicant develops discernment before serenity. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

> Pali: Puna caparaṁ, āvuso, bhikkhu vipassanāpubbaṅgamaṁ samathaṁ bhāveti. Tassa vipassanāpubbaṅgamaṁ samathaṁ bhāvayato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.

[¶99] Another mendicant develops serenity and discernment in conjunction. As they do so, the path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

> Pali: Puna caparaṁ, āvuso, bhikkhu samathavipassanaṁ yuganaddhaṁ bhāveti. Tassa samathavipassanaṁ yuganaddhaṁ bhāvayato maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.

[¶100] Another mendicant’s heart is seized by restlessness to realize the teaching. But there comes a time when their mind is stilled internally; it settles, unifies, and becomes immersed in samādhi. The path is born in them. They cultivate, develop, and make much of it. By doing so, they give up the fetters and eliminate the underlying tendencies.

> Pali: Puna caparaṁ, āvuso, bhikkhuno dhammuddhaccaviggahitaṁ mānasaṁ hoti. Hoti so, āvuso, samayo yaṁ taṁ cittaṁ ajjhattameva santiṭṭhati sannisīdati ekodi hoti samādhiyati. Tassa maggo sañjāyati. So taṁ maggaṁ āsevati bhāveti bahulīkaroti. Tassa taṁ maggaṁ āsevato bhāvayato bahulīkaroto saṁyojanāni pahīyanti, anusayā byantīhonti.

[¶101] All of the monks and nuns who declare in my presence that they have attained perfection, did so by one or other of these four paths.”

> Pali: Yo hi koci, āvuso, bhikkhu vā bhikkhunī vā mama santike arahattappattiṁ byākaroti, sabbo so imehi catūhi maggehi, etesaṁ vā aññatarenā”ti.

[¶102] > Pali: Dasamaṁ.

[¶103] > Pali: Paṭipadāvaggo dutiyo.

[¶104] > Pali: Tassuddānaṁ

[¶105] > Pali: Saṅkhittaṁ vitthārāsubhaṁ,
Dve khamā ubhayena ca;
Moggallāno sāriputto,
Sasaṅkhāraṁ yuganaddhena cāti.

## 19. Intention · AN 4.171–4.180

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/19/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/19/#p-N

[¶0] AN 4.171 · Intention

> Pali: AN 4.171 · Cetanāsutta

[¶1] “Mendicants, as long as there’s a body, the intention that gives rise to bodily action causes pleasure and pain to arise in oneself. As long as there’s a voice, the intention that gives rise to verbal action causes pleasure and pain to arise in oneself. As long as there’s a mind, the intention that gives rise to mental action causes pleasure and pain to arise in oneself. But this is only when dependent on ignorance.

> Pali: “Kāye vā, bhikkhave, sati kāyasañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. Vācāya vā, bhikkhave, sati vacīsañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ. Mane vā, bhikkhave, sati manosañcetanāhetu uppajjati ajjhattaṁ sukhadukkhaṁ avijjāpaccayāva.

[¶2] By oneself one instigates the choice that gives rise to bodily, verbal, and mental action, conditioned by which that pleasure and pain arise in oneself. Or else others instigate the choice … One instigates the choice after deliberation … Or else one instigates the choice without deliberation …

> Pali: Sāmaṁ vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Pare vāssa taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Sampajāno vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ. Asampajāno vā taṁ, bhikkhave, kāyasaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.

[¶3] > Pali: Sāmaṁ vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; pare vāssa taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharonti; yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; sampajāno vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; asampajāno vā taṁ, bhikkhave, vacīsaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.

[¶4] > Pali: Sāmaṁ vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; pare vāssa taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharonti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; sampajāno vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ; asampajāno vā taṁ, bhikkhave, manosaṅkhāraṁ abhisaṅkharoti, yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ.

[¶5] Ignorance is included in all these things. But when ignorance fades away and ceases with no residue left behind, that body, that voice, and that mind no longer exist dependent on which that pleasure and pain arise in oneself. That field does not exist, that ground does not exist, that dimension does not exist, that foundation does not exist, dependent on which that pleasure and pain arise in oneself.”

> Pali: Imesu, bhikkhave, dhammesu avijjā anupatitā, avijjāya tveva asesavirāganirodhā so kāyo na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, sā vācā na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, so mano na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhaṁ, khettaṁ taṁ na hoti …pe… vatthu taṁ na hoti …pe… āyatanaṁ taṁ na hoti …pe… adhikaraṇaṁ taṁ na hoti yaṁpaccayāssa taṁ uppajjati ajjhattaṁ sukhadukkhanti.

[¶6] “Mendicants, there are four kinds of incarnation. What four?

> Pali: Cattārome, bhikkhave, attabhāvapaṭilābhā. Katame cattāro?

[¶7] There is incarnation where one’s own intention is effective, not that of others.

> Pali: Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā kamati, no parasañcetanā.

[¶8] There is incarnation where the intention of others is effective, not one’s own.

> Pali: Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe parasañcetanā kamati, no attasañcetanā.

[¶9] There is incarnation where both one’s own and others’ intentions are effective.

> Pali: Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca.

[¶10] There is incarnation where neither one’s own nor others’ intentions are effective.

> Pali: Atthi, bhikkhave, attabhāvapaṭilābho, yasmiṁ attabhāvapaṭilābhe nevattasañcetanā kamati, no parasañcetanā.

[¶11] These are the four kinds of incarnation.”

> Pali: Ime kho, bhikkhave, cattāro attabhāvapaṭilābhā”ti.

[¶12] When he said this, Venerable Sāriputta said to the Buddha:

> Pali: Evaṁ vutte, āyasmā sāriputto bhagavantaṁ etadavoca:

[¶13] “Sir, this is how I understand the detailed meaning of the Buddha’s brief statement. Take the case of the incarnation 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 incarnation 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. Take the case of the incarnation 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. But sir, in the case of the incarnation where neither one’s own nor others’ intentions are effective, what kind of gods does this refer to?”

> Pali: “imassa kho ahaṁ, bhante, bhagavatā saṅkhittena bhāsitassa evaṁ vitthārena atthaṁ ājānāmi: ‘tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe attasañcetanā kamati no parasañcetanā, attasañcetanāhetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe parasañcetanā kamati no attasañcetanā, parasañcetanāhetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe attasañcetanā ca kamati parasañcetanā ca, attasañcetanā ca parasañcetanā ca hetu tesaṁ sattānaṁ tamhā kāyā cuti hoti. Tatra, bhante, yāyaṁ attabhāvapaṭilābho yasmiṁ attabhāvapaṭilābhe neva attasañcetanā kamati no parasañcetanā, katame tena devā daṭṭhabbā’”ti?

[¶14] “Sāriputta, it refers to the gods reborn in the dimension of neither perception nor non-perception.”

> Pali: “Nevasaññānāsaññāyatanūpagā, sāriputta, devā tena daṭṭhabbā”ti.

[¶15] “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 place, while others are non-returners who don’t come back?”

> Pali: “Ko nu kho, bhante, hetu ko paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṁ? Ko pana, bhante, hetu ko paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti?

[¶16] “Sāriputta, take an individual who hasn’t given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception. They enjoy it and like it and find it rewarding. 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. When they pass away from there, they’re a returner, who comes back to this place.

> Pali: “Idha, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni appahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati. So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. So tato cuto āgāmī hoti āgantā itthattaṁ.

[¶17] Sāriputta, take an individual who has given up the lower fetters. In this very life they enter and abide in the dimension of neither perception nor non-perception. They enjoy it and like it and find it rewarding. 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. When they pass away from there, they’re a non-returner, not coming back to this place.

> Pali: Idha pana, sāriputta, ekaccassa puggalassa orambhāgiyāni saṁyojanāni pahīnāni honti, so diṭṭheva dhamme nevasaññānāsaññāyatanaṁ upasampajja viharati. So tadassādeti, taṁ nikāmeti, tena ca vittiṁ āpajjati; tattha ṭhito tadadhimutto tabbahulavihārī aparihīno kālaṁ kurumāno nevasaññānāsaññāyatanūpagānaṁ devānaṁ sahabyataṁ upapajjati. So tato cuto anāgāmī hoti anāgantā itthattaṁ.

[¶18] This is the cause, this is the reason why some sentient beings pass away from that realm as returners who come back to this place, while others are non-returners who don’t come back.”

> Pali: Ayaṁ kho, sāriputta, hetu ayaṁ paccayo, yena m’idhekacce sattā tamhā kāyā cutā āgāmino honti āgantāro itthattaṁ. Ayaṁ pana, sāriputta, hetu ayaṁ paccayo, yena m’idhekacce sattā tamhā kāyā cutā anāgāmino honti anāgantāro itthattan”ti.

[¶19] > Pali: Paṭhamaṁ.

[¶20] AN 4.172 · Sāriputta’s Attainment of Textual Analysis

> Pali: AN 4.172 · Vibhattisutta

[¶21] There Sāriputta addressed the mendicants: “Reverends, mendicants!”

> Pali: Tatra kho āyasmā sāriputto bhikkhū āmantesi: “āvuso bhikkhave”ti.

[¶22] “Reverend,” they replied. Sāriputta said this:

> Pali: “Āvuso”ti kho te bhikkhū āyasmato sāriputtassa paccassosuṁ. Āyasmā sāriputto etadavoca:

[¶23] “Reverends, I realized the textual analysis of the meaning—piece by piece and expression by expression—a fortnight after I ordained. In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it. Whoever has any doubt or uncertainty, let them ask me, I will answer. Our teacher is present, he who is so very skilled in our teachings.

> Pali: “Addhamāsūpasampannena me, āvuso, atthapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena. Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo.

[¶24] I realized the textual analysis of the text—piece by piece and expression by expression—a fortnight after I ordained. …

> Pali: Addhamāsūpasampannena me, āvuso, dhammapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena. Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo.

[¶25] I realized the textual analysis of definition—piece by piece and expression by expression—a fortnight after I ordained. …

> Pali: Addhamāsūpasampannena me, āvuso, niruttipaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena. Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo.

[¶26] I realized the textual analysis of eloquence—piece by piece and expression by expression—a fortnight after I ordained. In many ways I explain, teach, assert, establish, clarify, analyze, and reveal it. If anyone has any doubt or uncertainty, let them ask me, I will answer. Our teacher is present, he who is so very skilled in our teachings.”

> Pali: Addhamāsūpasampannena me, āvuso, paṭibhānapaṭisambhidā sacchikatā odhiso byañjanaso. Tamahaṁ anekapariyāyena ācikkhāmi desemi paññāpemi paṭṭhapemi vivarāmi vibhajāmi uttānīkaromi. Yassa kho panassa kaṅkhā vā vimati vā, so maṁ pañhena. Ahaṁ veyyākaraṇena sammukhībhūto no satthā yo no dhammānaṁ sukusalo”ti.

[¶27] > Pali: Dutiyaṁ.

[¶28] AN 4.173 · With Mahākoṭṭhita

> Pali: AN 4.173 · Mahākoṭṭhikasutta

[¶29] Then Venerable Mahākoṭṭhita went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Mahākoṭṭhita sat down to one side, and said to Sāriputta:

> Pali: Atha kho āyasmā mahākoṭṭhiko yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mahākoṭṭhiko āyasmantaṁ sāriputtaṁ etadavoca:

[¶30] “Reverend, when the six fields of contact have faded away and ceased with no residue left behind, does something else still exist?”

> Pali: “Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī”ti?

[¶31] “Don’t put it like that, reverend.”

> Pali: “Mā hevaṁ, āvuso”.

[¶32] “Does something else no longer exist?”

> Pali: “Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī”ti?

[¶33] “Don’t put it like that, reverend.”

> Pali: “Mā hevaṁ, āvuso”.

[¶34] “Does something else both still exist and no longer exist?”

> Pali: “Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī”ti?

[¶35] “Don’t put it like that, reverend.”

> Pali: “Mā hevaṁ, āvuso”.

[¶36] “Does something else neither still exist nor no longer exist?”

> Pali: “Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī”ti?

[¶37] “Don’t put it like that, reverend.”

> Pali: “Mā hevaṁ, āvuso”.

[¶38] “Reverend, when asked whether—when the six fields of contact have faded away and ceased with no residue left behind—something else still exists, you say ‘don’t put it like that’. When asked whether something else no longer exists, you say ‘don’t put it like that’. When asked whether something else both still exists and no longer exists, you say ‘don’t put it like that’. When asked whether something else neither still exists nor no longer exists, you say ‘don’t put it like that’. How then should we see the meaning of this statement?”

> Pali: “‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti puṭṭho samāno ‘mā hevaṁ, āvuso’ti vadesi. ‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti puṭṭho samāno: ‘mā hevaṁ, āvuso’ti vadesi. ‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti puṭṭho samāno: ‘mā hevaṁ, āvuso’ti vadesi. ‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti puṭṭho samāno: ‘mā hevaṁ, āvuso’ti vadesi. Yathā kathaṁ pana, āvuso, imassa bhāsitassa attho daṭṭhabbo”ti?

[¶39] “In saying that, ‘When the six fields of contact have faded away and ceased with no residue left behind, something else still exists’, you’re proliferating the unproliferated. In saying that, ‘something else no longer exists’, you’re proliferating the unproliferated. In saying that, ‘something else both still exists and no longer exists’, you’re proliferating the unproliferated. In saying that, ‘something else neither still exists nor no longer exists’, you’re proliferating the unproliferated. The scope of proliferation extends as far as the scope of the six fields of contact. The scope of the six fields of contact extends as far as the scope of proliferation. When the six fields of contact fade away and cease with no residue left behind, proliferation stops and is stilled.”

> Pali: “‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. ‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. ‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. ‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. Yāvatā, āvuso, channaṁ phassāyatanānaṁ gati tāvatā papañcassa gati; yāvatā papañcassa gati tāvatā channaṁ phassāyatanānaṁ gati. Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti.

[¶40] > Pali: Tatiyaṁ.

[¶41] AN 4.174 · With Ānanda

> Pali: AN 4.174 · Ānandasutta

[¶42] Then Venerable Ānanda went up to Venerable Mahākoṭṭhita, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Mahākoṭṭhita:

> Pali: Atha kho āyasmā ānando yenāyasmā mahākoṭṭhiko tenupasaṅkami; upasaṅkamitvā āyasmatā mahākoṭṭhikena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ mahākoṭṭhikaṁ etadavoca:

[¶43] “Reverend, when these six fields of contact have faded away and ceased with no residue left behind, does something else exist?”

> Pali: “Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī”ti?

[¶44] “Don’t put it like that, reverend.”

> Pali: “Mā hevaṁ, āvuso”.

[¶45] “Does something else no longer exist?”

> Pali: “Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī”ti?

[¶46] “Don’t put it like that, reverend.”

> Pali: “Mā hevaṁ, āvuso”.

[¶47] “Does something else both still exist and no longer exist?”

> Pali: “Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī”ti?

[¶48] “Don’t put it like that, reverend.”

> Pali: “Mā hevaṁ, āvuso”.

[¶49] “Does something else neither still exist nor no longer exist?”

> Pali: “Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī”ti?

[¶50] “Don’t put it like that, reverend.”

> Pali: “Mā hevaṁ, āvuso”.

[¶51] “Reverend, when asked these questions, you say ‘don’t put it like that’. … How then should we see the meaning of this statement?”

> Pali: “‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti puṭṭho samāno: ‘mā hevaṁ, āvuso’ti vadesi. ‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti puṭṭho samāno: ‘mā hevaṁ, āvuso’ti vadesi. ‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti puṭṭho samāno: ‘mā hevaṁ, āvuso’ti vadesi. ‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti puṭṭho samāno: ‘mā hevaṁ, āvuso’ti vadesi. Yathā kathaṁ panāvuso, imassa bhāsitassa attho daṭṭhabbo”ti?

[¶52] “In saying that, ‘when the six fields of contact have faded away and ceased with no residue left behind, something else exists’, you’re proliferating the unproliferated. In saying that, ‘something else no longer exists’, you’re proliferating the unproliferated. In saying that, ‘something else both still exists and no longer exists’, you’re proliferating the unproliferated. In saying that, ‘something else neither still exists nor no longer exists’, you’re proliferating the unproliferated. The scope of proliferation extends as far as the scope of the six fields of contact. The scope of the six fields of contact extends as far as the scope of proliferation. When the six fields of contact fade away and cease with no residue left behind, proliferation stops and is stilled.”

> Pali: “‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. ‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. ‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā atthi ca natthi ca aññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. ‘Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā nevatthi no natthaññaṁ kiñcī’ti, iti vadaṁ appapañcaṁ papañceti. Yāvatā, āvuso, channaṁ phassāyatanānaṁ gati tāvatā papañcassa gati. Yāvatā papañcassa gati tāvatā channaṁ phassāyatanānaṁ gati. Channaṁ, āvuso, phassāyatanānaṁ asesavirāganirodhā papañcanirodho papañcavūpasamo”ti.

[¶53] > Pali: Catutthaṁ.

[¶54] AN 4.175 · With Upavāṇa

> Pali: AN 4.175 · Upavāṇasutta

[¶55] Then Venerable Upavāṇa went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Upavāṇa sat down to one side, and said to Sāriputta:

> Pali: Atha kho āyasmā upavāṇo yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā upavāṇo āyasmantaṁ sāriputtaṁ etadavoca:

[¶56] “Reverend Sāriputta, do you become a terminator because of knowledge?”

> Pali: “Kiṁ nu kho, āvuso sāriputta, vijjāyantakaro hotī”ti?

[¶57] “That’s not it, reverend.”

> Pali: “No hidaṁ, āvuso”.

[¶58] “Do you become a terminator because of conduct?”

> Pali: “Kiṁ panāvuso sāriputta, caraṇenantakaro hotī”ti?

[¶59] “That’s not it, reverend.”

> Pali: “No hidaṁ, āvuso”.

[¶60] “Do you become a terminator because of both knowledge and conduct?”

> Pali: “Kiṁ panāvuso sāriputta, vijjācaraṇenantakaro hotī”ti?

[¶61] “That’s not it, reverend.”

> Pali: “No hidaṁ, āvuso”.

[¶62] “Do you become a terminator for some reason other than knowledge and conduct?”

> Pali: “Kiṁ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī”ti?

[¶63] “That’s not it, reverend.”

> Pali: “No hidaṁ, āvuso”.

[¶64] “Reverend Sāriputta, when asked whether you become a terminator because of knowledge or conduct or knowledge and conduct, or for some other reason, you say ‘that’s not it’. How then do you become a terminator?”

> Pali: “‘Kiṁ nu kho, āvuso sāriputta, vijjāyantakaro hotī’ti, iti puṭṭho samāno: ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso sāriputta, caraṇenantakaro hotī’ti, iti puṭṭho samāno: ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso sāriputta, vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno: ‘no hidaṁ, āvuso’ti vadesi. ‘Kiṁ panāvuso sāriputta, aññatra vijjācaraṇenantakaro hotī’ti, iti puṭṭho samāno: ‘no hidaṁ, āvuso’ti vadesi. Yathā kathaṁ panāvuso, antakaro hotī”ti?

[¶65] “Reverend, if you became a terminator because of knowledge, then even someone who still grasps fuel could be a terminator. If you became a terminator because of conduct, then even someone who still grasps fuel could be a terminator. If you became a terminator because of both knowledge and conduct, then even someone who still grasps fuel could be a terminator. If you became a terminator for some reason other than knowledge and conduct, then even an ordinary person could be a terminator. For an ordinary person lacks knowledge and conduct. Reverend, someone lacking good conduct does not know and see things as they are. Someone accomplished in good conduct knows and sees things as they are. Knowing and seeing things as they are, one is a terminator.”

> Pali: “Vijjāya ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. Caraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. Vijjācaraṇena ce, āvuso, antakaro abhavissa, saupādānova samāno antakaro abhavissa. Aññatra vijjācaraṇena ce, āvuso, antakaro abhavissa, puthujjano antakaro abhavissa. Puthujjano hi, āvuso, aññatra vijjācaraṇena. Caraṇavipanno kho, āvuso, yathābhūtaṁ na jānāti na passati. Caraṇasampanno yathābhūtaṁ jānāti passati. Yathābhūtaṁ jānaṁ passaṁ antakaro hotī”ti.

[¶66] > Pali: Pañcamaṁ.

[¶67] AN 4.176 · Aspiration

> Pali: AN 4.176 · Āyācanasutta

[¶68] “Mendicants, a faithful monk would rightly aspire: ‘May I be like Sāriputta and Moggallāna!’ These are a standard and a measure for my monk disciples, that is, Sāriputta and Moggallāna.

> Pali: “Saddho, bhikkhave, bhikkhu evaṁ sammā āyācamāno āyāceyya: ‘tādiso homi yādisā sāriputtamoggallānā’ti. Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ bhikkhūnaṁ, yadidaṁ sāriputtamoggallānā.

[¶69] A faithful nun would rightly aspire: ‘May I be like the nuns Khemā and Uppalavaṇṇā!’ These are a standard and a measure for my nun disciples, that is, the nuns Khemā and Uppalavaṇṇā.

> Pali: Saddhā, bhikkhave, bhikkhunī evaṁ sammā āyācamānā āyāceyya: ‘tādisā homi yādisā khemā ca bhikkhunī uppalavaṇṇā cā’ti. Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ bhikkhunīnaṁ, yadidaṁ khemā ca bhikkhunī uppalavaṇṇā ca.

[¶70] A faithful layman would rightly aspire: ‘May I be like the householder Citta and Hatthaka of Āḷavī!’ These are a standard and a measure for my male lay disciples, that is, the householder Citta and Hatthaka of Āḷavī.

> Pali: Saddho, bhikkhave, upāsako evaṁ sammā āyācamāno āyāceyya: ‘tādiso homi yādiso citto ca gahapati hatthako ca āḷavako’ti. Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvakānaṁ upāsakānaṁ, yadidaṁ citto ca gahapati hatthako ca āḷavako.

[¶71] A faithful laywoman would rightly aspire: ‘May I be like the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother!’ These are a standard and a measure for my female lay disciples, that is, the laywomen Khujjuttarā and Veḷukaṇṭakī, Nanda’s mother.”

> Pali: Saddhā, bhikkhave, upāsikā evaṁ sammā āyācamānā āyāceyya: ‘tādisā homi yādisā khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā’ti. Esā, bhikkhave, tulā etaṁ pamāṇaṁ mama sāvikānaṁ upāsikānaṁ, yadidaṁ khujjuttarā ca upāsikā veḷukaṇḍakiyā ca nandamātā”ti.

[¶72] > Pali: Chaṭṭhaṁ.

[¶73] AN 4.177 · With Rāhula

> Pali: AN 4.177 · Rāhulasutta

[¶74] Then Venerable Rāhula went up to the Buddha, bowed, and sat down to one side. The Buddha said to him:

> Pali: Atha kho āyasmā rāhulo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ rāhulaṁ bhagavā etadavoca:

[¶75] “Rāhula, the interior earth element and the exterior earth element are just the earth element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the earth element, detaching the mind from the earth element.

> Pali: “Yā ca, rāhula, ajjhattikā pathavīdhātu yā ca bāhirā pathavīdhātu, pathavīdhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā pathavīdhātuyā nibbindati, pathavīdhātuyā cittaṁ virājeti.

[¶76] The interior water element and the exterior water element are just the water element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the water element, detaching the mind from the water element.

> Pali: Yā ca, rāhula, ajjhattikā āpodhātu yā ca bāhirā āpodhātu, āpodhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā āpodhātuyā nibbindati, āpodhātuyā cittaṁ virājeti.

[¶77] The interior fire element and the exterior fire element are just the fire element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the fire element, detaching the mind from the fire element.

> Pali: Yā ca, rāhula, ajjhattikā tejodhātu yā ca bāhirā tejodhātu, tejodhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā tejodhātuyā nibbindati, tejodhātuyā cittaṁ virājeti.

[¶78] The interior air element and the exterior air element are just the air element. This should be truly seen with right understanding like this: ‘This is not mine, I am not this, this is not my self.’ When you truly see with right understanding, you grow disillusioned with the air element, detaching the mind from the air element.

> Pali: Yā ca, rāhula, ajjhattikā vāyodhātu yā ca bāhirā vāyodhātu, vāyodhāturevesā. ‘Taṁ netaṁ mama, nesohamasmi, na meso attā’ti, evametaṁ yathābhūtaṁ sammappaññāya daṭṭhabbaṁ. Evametaṁ yathābhūtaṁ sammappaññāya disvā vāyodhātuyā nibbindati, vāyodhātuyā cittaṁ virājeti.

[¶79] When a mendicant sees these four elements as neither self nor belonging to self, they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

> Pali: Yato kho, rāhula, bhikkhu imāsu catūsu dhātūsu nevattānaṁ na attaniyaṁ samanupassati, ayaṁ vuccati, rāhula, bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā”ti.

[¶80] > Pali: Sattamaṁ.

[¶81] AN 4.178 · Billabong

> Pali: AN 4.178 · Jambālīsutta

[¶82] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶83] Take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn’t expect that mendicant to realize the cessation of substantial reality. Suppose a person were to grab a branch with a glue-smeared hand. Their hand would stick, hold, and bind to it. In the same way, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn’t expect that mendicant to realize the cessation of substantial reality.

> Pali: Idha, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. So sakkāyanirodhaṁ manasi karoti. Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṁ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho. Seyyathāpi, bhikkhave, puriso lepagatena hatthena sākhaṁ gaṇheyya, tassa so hattho sajjeyyapi gaṇheyyapi bajjheyyapi; evamevaṁ kho, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. So sakkāyanirodhaṁ manasi karoti. Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṁ, bhikkhave, bhikkhuno na sakkāyanirodho pāṭikaṅkho.

[¶84] Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to realize the cessation of substantial reality. Suppose a person were to grab a branch with a clean hand. Their hand wouldn’t stick, hold, or bind to it. In the same way, take a mendicant who enters and remains in a peaceful release of the heart. They focus on the cessation of substantial reality, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to realize the cessation of substantial reality.

> Pali: Idha pana, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. So sakkāyanirodhaṁ manasi karoti. Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṁ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho. Seyyathāpi, bhikkhave, puriso suddhena hatthena sākhaṁ gaṇheyya, tassa so hattho neva sajjeyya na gaṇheyya na bajjheyya; evamevaṁ kho, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. So sakkāyanirodhaṁ manasi karoti. Tassa sakkāyanirodhaṁ manasi karoto sakkāyanirodhe cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṁ, bhikkhave, bhikkhuno sakkāyanirodho pāṭikaṅkho.

[¶85] Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on smashing ignorance, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn’t expect that mendicant to smash ignorance. Suppose there was a billabong that had been stagnant for many years. And someone was to close off the inlets and open up the drains, and the heavens didn’t provide enough rain. You wouldn’t expect that billabong to break its banks. In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. They focus on smashing ignorance, but on that their mind does not leap forth, gain confidence, settle down, and become decided. You wouldn’t expect that mendicant to smash ignorance.

> Pali: Idha pana, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. So avijjāppabhedaṁ manasi karoti. Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṁ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Tassā puriso yāni ceva āyamukhāni tāni pidaheyya, yāni ca apāyamukhāni tāni vivareyya, devo ca na sammā dhāraṁ anuppaveccheyya. Evañhi tassā, bhikkhave, jambāliyā na āḷippabhedo pāṭikaṅkho. Evamevaṁ kho, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. So avijjāppabhedaṁ manasi karoti. Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ na pakkhandati nappasīdati na santiṭṭhati nādhimuccati. Tassa kho evaṁ, bhikkhave, bhikkhuno na avijjāppabhedo pāṭikaṅkho.

[¶86] Next, take a mendicant who enters and remains in a peaceful release of the heart. They focus on smashing ignorance, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to smash ignorance. Suppose there was a billabong that had been stagnant for many years. And someone was to open up the inlets and close off the drains, and the heavens provided plenty of rain. You would expect that billabong to break its banks. In the same way, take a mendicant who enters and remains in a certain peaceful release of the heart. They focus on smashing ignorance, and on that their mind leaps forth, gains confidence, settles down, and becomes decided. You would expect that mendicant to smash ignorance.

> Pali: Idha pana, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. So avijjāppabhedaṁ manasi karoti. Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṁ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho. Seyyathāpi, bhikkhave, jambālī anekavassagaṇikā. Tassā puriso yāni ceva āyamukhāni tāni vivareyya, yāni ca apāyamukhāni tāni pidaheyya, devo ca sammā dhāraṁ anuppaveccheyya. Evañhi tassā, bhikkhave, jambāliyā āḷippabhedo pāṭikaṅkho. Evamevaṁ kho, bhikkhave, bhikkhu aññataraṁ santaṁ cetovimuttiṁ upasampajja viharati. So avijjāppabhedaṁ manasi karoti. Tassa avijjāppabhedaṁ manasi karoto avijjāppabhede cittaṁ pakkhandati pasīdati santiṭṭhati adhimuccati. Tassa kho evaṁ, bhikkhave, bhikkhuno avijjāppabhedo pāṭikaṅkho.

[¶87] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶88] > Pali: Aṭṭhamaṁ.

[¶89] AN 4.179 · Extinguishment

> Pali: AN 4.179 · Nibbānasutta

[¶90] Then Venerable Ānanda went up to Venerable Sāriputta, and exchanged greetings with him. When the greetings and polite conversation were over, Ānanda sat down to one side, and said to Sāriputta:

> Pali: Atha kho āyasmā ānando yenāyasmā sāriputto tenupasaṅkami; upasaṅkamitvā āyasmatā sāriputtena saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando āyasmantaṁ sāriputtaṁ etadavoca:

[¶91] “What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are not fully extinguished in this very life?”

> Pali: “ko nu kho, āvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti?

[¶92] “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. That’s the cause, that’s the reason why some sentient beings are not fully extinguished in this very life.”

> Pali: “Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṁ nappajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṁ nappajānanti, imā visesabhāgiyā saññāti yathābhūtaṁ nappajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṁ nappajānanti. Ayaṁ kho, āvuso ānanda, hetu ayaṁ paccayo, yena m’idhekacce sattā diṭṭheva dhamme na parinibbāyantī”ti.

[¶93] “What is the cause, Reverend Sāriputta, what is the reason why some sentient beings are fully extinguished in this very life?”

> Pali: “Ko panāvuso sāriputta, hetu ko paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti?

[¶94] “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. That’s the cause, that’s the reason why some sentient beings are fully extinguished in this very life.”

> Pali: “Idhāvuso ānanda, sattā imā hānabhāgiyā saññāti yathābhūtaṁ pajānanti, imā ṭhitibhāgiyā saññāti yathābhūtaṁ pajānanti, imā visesabhāgiyā saññāti yathābhūtaṁ pajānanti, imā nibbedhabhāgiyā saññāti yathābhūtaṁ pajānanti. Ayaṁ kho, āvuso ānanda, hetu ayaṁ paccayo, yena m’idhekacce sattā diṭṭheva dhamme parinibbāyantī”ti.

[¶95] > Pali: Navamaṁ.

[¶96] AN 4.180 · The Four Great References

> Pali: AN 4.180 · Mahāpadesasutta

[¶97] At one time the Buddha was staying near the Bhoga City, at the Ānanda Shrine.

> Pali: Ekaṁ samayaṁ bhagavā bhoganagare viharati ānandacetiye.

[¶98] There the Buddha addressed the mendicants, “Mendicants!”

> Pali: Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.

[¶99] “Venerable sir,” they replied.

> Pali: “Bhadante”ti te bhikkhū bhagavato paccassosuṁ.

[¶100] The Buddha said this: “Mendicants, I will teach you the four great references. Listen and apply your mind well, I will speak.”

> Pali: Bhagavā etadavoca: “cattārome, bhikkhave, mahāpadese desessāmi, taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶101] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶102] “Mendicants, what are the four great references?

> Pali: “Katame, bhikkhave, cattāro mahāpadesā?

[¶103] Take a mendicant who says: ‘Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that mendicant.’ And so you should discard it.

> Pali: Idha, bhikkhave, bhikkhu evaṁ vadeyya: ‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; imassa ca bhikkhuno duggahitan’ti. Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

[¶104] Take another mendicant who says: ‘Reverend, I have heard and learned this in the presence of the Buddha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that mendicant.’ You should remember it. This is the first great reference.

> Pali: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘sammukhā metaṁ, āvuso, bhagavato sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; imassa ca bhikkhuno suggahitan’ti. Idaṁ, bhikkhave, paṭhamaṁ mahāpadesaṁ dhāreyyātha.

[¶105] Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that Saṅgha.’ And so you should discard it.

> Pali: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; tassa ca saṅghassa duggahitan’ti. Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

[¶106] Take another mendicant who says: ‘In such-and-such monastery lives a Saṅgha with seniors and leaders. I’ve heard and learned this in the presence of that Saṅgha: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that Saṅgha.’ You should remember it. This is the second great reference.

> Pali: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse saṅgho viharati sathero sapāmokkho. Tassa me saṅghassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni, vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; tassa ca saṅghassa suggahitan’ti. Idaṁ, bhikkhave, dutiyaṁ mahāpadesaṁ dhāreyyātha.

[¶107] Take another mendicant who says: ‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who remember the teachings, the monastic law, and the outlines. I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by those senior mendicants.’ And so you should discard it.

> Pali: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; tesañca therānaṁ duggahitan’ti. Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

[¶108] Take another mendicant who says: ‘In such-and-such monastery there are several senior mendicants who are very learned, inheritors of the heritage, who remember the teachings, the monastic law, and the outlines. I’ve heard and learned this in the presence of those senior mendicants: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by those senior mendicants.’ You should remember it. This is the third great reference.

> Pali: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse sambahulā therā bhikkhū viharanti bahussutā āgatāgamā dhammadharā vinayadharā mātikādharā. Tesaṁ me therānaṁ sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; tesañca therānaṁ suggahitan’ti. Idaṁ, bhikkhave, tatiyaṁ mahāpadesaṁ dhāreyyātha.

[¶109] Take another mendicant who says: ‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they do not fit in the discourse and are not exhibited in the training, you should draw the conclusion: ‘Clearly this is not the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been incorrectly memorized by that senior mendicant.’ And so you should discard it.

> Pali: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni na ceva sutte otaranti na vinaye sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ na ceva tassa bhagavato vacanaṁ arahato sammāsambuddhassa; tassa ca therassa duggahitan’ti. Iti hetaṁ, bhikkhave, chaḍḍeyyātha.

[¶110] Take another mendicant who says: ‘In such-and-such monastery there is a single senior mendicant who is very learned, an inheritor of the heritage, who has memorized the teachings, the monastic law, and the outlines. I’ve heard and learned this in the presence of that senior mendicant: this is the teaching, this is the training, this is the Teacher’s instruction.’ You should neither approve nor reject that mendicant’s statement. Instead, having carefully memorized those words and phrases, you should make sure they fit in the discourse and are exhibited in the training. If they fit in the discourse and are exhibited in the training, you should draw the conclusion: ‘Clearly this is the word of the Blessed One, the perfected one, the fully awakened Buddha. It has been correctly memorized by that senior mendicant.’ You should remember it. This is the fourth great reference.

> Pali: Idha pana, bhikkhave, bhikkhu evaṁ vadeyya: ‘asukasmiṁ nāma āvāse eko thero bhikkhu viharati bahussuto āgatāgamo dhammadharo vinayadharo mātikādharo. Tassa me therassa sammukhā sutaṁ sammukhā paṭiggahitaṁ— ayaṁ dhammo, ayaṁ vinayo, idaṁ satthusāsanan’ti. Tassa, bhikkhave, bhikkhuno bhāsitaṁ neva abhinanditabbaṁ nappaṭikkositabbaṁ. Anabhinanditvā appaṭikkositvā tāni padabyañjanāni sādhukaṁ uggahetvā sutte otāretabbāni, vinaye sandassetabbāni. Tāni ce sutte otāriyamānāni vinaye sandassiyamānāni sutte ceva otaranti vinaye ca sandissanti, niṭṭhamettha gantabbaṁ: ‘addhā idaṁ tassa bhagavato vacanaṁ arahato sammāsambuddhassa; tassa ca therassa suggahitan’ti. Idaṁ, bhikkhave, catutthaṁ mahāpadesaṁ dhāreyyātha.

[¶111] These are the four great references.”

> Pali: Ime kho, bhikkhave, cattāro mahāpadesā”ti.

[¶112] > Pali: Dasamaṁ.

[¶113] > Pali: Sañcetaniyavaggo tatiyo.

[¶114] > Pali: Tassuddānaṁ

[¶115] > Pali: Cetanā vibhatti koṭṭhiko,
Ānando upavāṇapañcamaṁ;
Āyācana rāhula jambālī,
Nibbānaṁ mahāpadesenāti.

## 20. Brahmins · AN 4.181–4.189

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/20/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/20/#p-N

[¶0] AN 4.181 · A Warrior

> Pali: AN 4.181 · Yodhājīvasutta

[¶1] “Mendicants, a warrior with four factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship. What four? He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects. A warrior with these four factors is worthy of a king, fit to serve a king, and is reckoned a factor of kingship.

> Pali: “Catūhi, bhikkhave, aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati. Katamehi catūhi? Idha, bhikkhave, yodhājīvo ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato yodhājīvo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati.

[¶2] In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What four? He’s skilled in the basics, a long-distance shooter, a marksman, one who shatters large objects.

> Pali: Evamevaṁ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo dakkhiṇeyyo añjalikaraṇīyo anuttaraṁ puññakkhettaṁ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu ṭhānakusalo ca hoti, dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.

[¶3] And how is a mendicant skilled in the basics? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is skilled in the basics.

> Pali: Kathañca, bhikkhave, bhikkhu ṭhānakusalo hoti? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. Evaṁ kho, bhikkhave, bhikkhu ṭhānakusalo hoti.

[¶4] And how is a mendicant a long-distance shooter? It’s when a mendicant truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’ That’s how a mendicant is a long-distance shooter.

> Pali: Kathañca, bhikkhave, bhikkhu dūrepātī hoti? Idha, bhikkhave, bhikkhu yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Evaṁ kho, bhikkhave, bhikkhu dūrepātī hoti.

[¶5] And how is a mendicant a marksman? 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’. That’s how a mendicant is a marksman.

> Pali: Kathañca, bhikkhave, bhikkhu akkhaṇavedhī hoti? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu akkhaṇavedhī hoti.

[¶6] And how does a mendicant shatter large objects? It’s when a mendicant shatters the great mass of ignorance. That’s how a mendicant shatters large objects.

> Pali: Kathañca, bhikkhave, bhikkhu mahato kāyassa padāletā hoti? Idha, bhikkhave, bhikkhu mahantaṁ avijjākkhandhaṁ padāletā. Evaṁ kho, bhikkhave, bhikkhu mahato kāyassa padāletā hoti.

[¶7] A mendicant with these four qualities … is the supreme field of merit for the world.”

> Pali: Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶8] > Pali: Paṭhamaṁ.

[¶9] AN 4.182 · Guarantee

> Pali: AN 4.182 · Pāṭibhogasutta

[¶10] “There are four things that no one can guarantee— not an ascetic, a brahmin, a god, a Māra, a divinity, or anyone in the world.

> Pali: “Catunnaṁ, bhikkhave, dhammānaṁ natthi koci pāṭibhogo— samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ.

[¶11] What four? No one can guarantee that someone liable to old age will not grow old. No one can guarantee that someone liable to sickness will not get sick. No one can guarantee that someone liable to death will not die. No one can guarantee that the bad deeds done in past lives—corrupting, leading to future lives, hurtful, resulting in suffering and future rebirth, old age, and death—will not produce their result.

> Pali: Katamesaṁ catunnaṁ? ‘Jarādhammaṁ mā jīrī’ti natthi koci pāṭibhogo— samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ; ‘byādhidhammaṁ mā byādhiyī’ti natthi koci pāṭibhogo— samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ; ‘maraṇadhammaṁ mā mīyī’ti natthi koci pāṭibhogo— samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ; ‘yāni kho pana tāni pubbe attanā katāni pāpakāni kammāni saṅkilesikāni ponobhavikāni sadarāni dukkhavipākāni āyatiṁ jātijarāmaraṇikāni, tesaṁ vipāko mā nibbattī’ti natthi koci pāṭibhogo— samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmiṁ.

[¶12] These are the four things that no one can guarantee— not an ascetic, a brahmin, a god, a Māra, a divinity, or anyone in the world.”

> Pali: Imesaṁ kho, bhikkhave, catunnaṁ dhammānaṁ natthi koci pāṭibhogo— samaṇo vā brāhmaṇo vā devo vā māro vā brahmā vā koci vā lokasmin”ti.

[¶13] > Pali: Dutiyaṁ.

[¶14] AN 4.183 · Vassakāra on What is Heard

> Pali: AN 4.183 · Sutasutta

[¶15] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground. Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca:

[¶16] “Worthy Gotama, this is my doctrine and view: There’s nothing wrong with talking about what you’ve seen, saying: ‘So I have seen.’ There’s nothing wrong with talking about what you’ve heard, saying: ‘So I have heard.’ There’s nothing wrong with talking about what you’ve thought, saying: ‘So I have thought.’ There’s nothing wrong with talking about what you’ve known, saying: ‘So I have known.’”

> Pali: “Ahañhi, bho gotama, evaṁvādī evaṁdiṭṭhi: ‘yo koci diṭṭhaṁ bhāsati— evaṁ me diṭṭhanti, natthi tato doso; yo koci sutaṁ bhāsati— evaṁ me sutanti, natthi tato doso; yo koci mutaṁ bhāsati— evaṁ me mutanti, natthi tato doso; yo koci viññātaṁ bhāsati— evaṁ me viññātanti, natthi tato doso’”ti.

[¶17] “Brahmin, I don’t say you should talk about everything you see, hear, think, and know. But I also don’t say you should talk about nothing you see, hear, think, and know.

> Pali: “Nāhaṁ, brāhmaṇa, sabbaṁ diṭṭhaṁ bhāsitabbanti vadāmi; na panāhaṁ, brāhmaṇa, sabbaṁ diṭṭhaṁ na bhāsitabbanti vadāmi; nāhaṁ, brāhmaṇa, sabbaṁ sutaṁ bhāsitabbanti vadāmi; na panāhaṁ, brāhmaṇa, sabbaṁ sutaṁ na bhāsitabbanti vadāmi; nāhaṁ, brāhmaṇa, sabbaṁ mutaṁ bhāsitabbanti vadāmi; na panāhaṁ, brāhmaṇa, sabbaṁ mutaṁ na bhāsitabbanti vadāmi; nāhaṁ, brāhmaṇa, sabbaṁ viññātaṁ bhāsitabbanti vadāmi; na panāhaṁ, brāhmaṇa, sabbaṁ viññātaṁ na bhāsitabbanti vadāmi.

[¶18] When talking about certain things you’ve seen, heard, thought, or known, unskillful qualities grow while skillful qualities decline. I say that you shouldn’t talk about those things. When talking about other things you’ve seen, heard, thought, or known, unskillful qualities decline while skillful qualities grow. I say that you should talk about those things.”

> Pali: Yañhi, brāhmaṇa, diṭṭhaṁ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ diṭṭhaṁ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, diṭṭhaṁ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṁ diṭṭhaṁ bhāsitabbanti vadāmi.

[¶19] > Pali: Yañhi, brāhmaṇa, sutaṁ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ sutaṁ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, sutaṁ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṁ sutaṁ bhāsitabbanti vadāmi.

[¶20] > Pali: Yañhi, brāhmaṇa, mutaṁ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ mutaṁ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, mutaṁ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṁ mutaṁ bhāsitabbanti vadāmi.

[¶21] > Pali: Yañhi, brāhmaṇa, viññātaṁ bhāsato akusalā dhammā abhivaḍḍhanti, kusalā dhammā parihāyanti, evarūpaṁ viññātaṁ na bhāsitabbanti vadāmi. Yañca khvassa, brāhmaṇa, viññātaṁ abhāsato kusalā dhammā parihāyanti, akusalā dhammā abhivaḍḍhanti, evarūpaṁ viññātaṁ bhāsitabbanti vadāmī”ti.

[¶22] Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, rose from his seat and left.

> Pali: Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.

[¶23] > Pali: Tatiyaṁ.

[¶24] AN 4.184 · Fearless

> Pali: AN 4.184 · Abhayasutta

[¶25] Then the brahmin Jānussoṇi went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho jāṇussoṇi brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jāṇussoṇi brāhmaṇo bhagavantaṁ etadavoca:

[¶26] “Worthy Gotama, this is my doctrine and view: ‘All those liable to death are frightened and terrified of death.’”

> Pali: “Ahañhi, bho gotama, evaṁvādī evaṁdiṭṭhi: ‘natthi yo maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassā’”ti.

[¶27] “Brahmin, some of those liable to death are frightened and terrified of death. But some of those liable to death are not frightened and terrified of death.

> Pali: “Atthi, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa; atthi pana, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa.

[¶28] Who are those frightened of death? It’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. When they fall seriously ill, they think: ‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’ They sorrow and wail and lament, beating their breast and falling into confusion. This is someone who is frightened of death.

> Pali: Katamo ca, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa? Idha, brāhmaṇa, ekacco kāmesu avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Tamenaṁ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: ‘piyā vata maṁ kāmā jahissanti, piye cāhaṁ kāme jahissāmī’ti. So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayaṁ kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa.

[¶29] Furthermore, it’s someone who isn’t free of greed, desire, fondness, thirst, passion, and craving for the body. When they fall seriously ill, they think: ‘This body that I love so much will leave me, and I’ll leave it.’ They sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who is frightened of death.

> Pali: Puna caparaṁ, brāhmaṇa, idhekacco kāye avītarāgo hoti avigatacchando avigatapemo avigatapipāso avigatapariḷāho avigatataṇho. Tamenaṁ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: ‘piyo vata maṁ kāyo jahissati, piyañcāhaṁ kāyaṁ jahissāmī’ti. So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa.

[¶30] Furthermore, it’s someone who hasn’t done good and skillful things that keep them safe, but has done bad things, violence and sin. When they fall seriously ill, they think: ‘Well, I haven’t done good and skillful things that keep me safe. And I have done bad things, violence and sin. When I depart, I’ll go to the place where people who’ve done such things go.’ They sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who is frightened of death.

> Pali: Puna caparaṁ, brāhmaṇa, idhekacco akatakalyāṇo hoti akatakusalo akatabhīruttāṇo katapāpo kataluddo katakibbiso. Tamenaṁ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: ‘akataṁ vata me kalyāṇaṁ, akataṁ kusalaṁ, akataṁ bhīruttāṇaṁ; kataṁ pāpaṁ, kataṁ luddaṁ, kataṁ kibbisaṁ. Yāvatā, bho, akatakalyāṇānaṁ akatakusalānaṁ akatabhīruttāṇānaṁ katapāpānaṁ kataluddānaṁ katakibbisānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa.

[¶31] Furthermore, it’s someone who’s doubtful, uncertain, and undecided about the true teaching. When they fall seriously ill, they think: ‘I’m doubtful, uncertain, and undecided about the true teaching.’ They sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who is frightened of death. These are the four individuals liable to death who are frightened and terrified of death.

> Pali: Puna caparaṁ, brāhmaṇa, idhekacco kaṅkhī hoti vicikicchī aniṭṭhaṅgato saddhamme. Tamenaṁ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: ‘kaṅkhī vatamhi vicikicchī aniṭṭhaṅgato saddhamme’ti. So socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno bhāyati, santāsaṁ āpajjati maraṇassa. Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā bhāyanti, santāsaṁ āpajjanti maraṇassa.

[¶32] Who are those not frightened of death?

> Pali: Katamo ca, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa?

[¶33] It’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for sensual pleasures. When they fall seriously ill, they don’t think: ‘The sensual pleasures that I love so much will leave me, and I’ll leave them.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This is someone who’s not frightened of death.

> Pali: Idha, brāhmaṇa, ekacco kāmesu vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Tamenaṁ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṁ hoti: ‘piyā vata maṁ kāmā jahissanti, piye cāhaṁ kāme jahissāmī’ti. So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayaṁ kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa.

[¶34] Furthermore, it’s someone who is rid of greed, desire, fondness, thirst, passion, and craving for the body. When they fall seriously ill, they don’t think: ‘This body that I love so much will leave me, and I’ll leave it.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who’s not frightened of death.

> Pali: Puna caparaṁ, brāhmaṇa, idhekacco kāye vītarāgo hoti vigatacchando vigatapemo vigatapipāso vigatapariḷāho vigatataṇho. Tamenaṁ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa na evaṁ hoti: ‘piyo vata maṁ kāyo jahissati, piyañcāhaṁ kāyaṁ jahissāmī’ti. So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa.

[¶35] Furthermore, it’s someone who hasn’t done bad things, violence and sin, but has done good and skillful deeds that keep them safe. When they fall seriously ill, they think: ‘Well, I haven’t done bad things, violence and sin. And I have done good and skillful deeds that keep me safe. When I depart, I’ll go to the place where people who’ve done such things go.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who’s not frightened of death.

> Pali: Puna caparaṁ, brāhmaṇa, idhekacco akatapāpo hoti akataluddo akatakibbiso katakalyāṇo katakusalo katabhīruttāṇo. Tamenaṁ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: ‘akataṁ vata me pāpaṁ, akataṁ luddaṁ, akataṁ kibbisaṁ; kataṁ kalyāṇaṁ, kataṁ kusalaṁ, kataṁ bhīruttāṇaṁ. Yāvatā, bho, akatapāpānaṁ akataluddānaṁ akatakibbisānaṁ katakalyāṇānaṁ katakusalānaṁ katabhīruttāṇānaṁ gati taṁ gatiṁ pecca gacchāmī’ti. So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa.

[¶36] Furthermore, it’s someone who’s not doubtful, uncertain, or undecided about the true teaching. When they fall seriously ill, they think: ‘I’m not doubtful, uncertain, or undecided about the true teaching.’ They don’t sorrow and wail and lament, beating their breast and falling into confusion. This, too, is someone who’s not frightened of death.

> Pali: Puna caparaṁ, brāhmaṇa, idhekacco akaṅkhī hoti avicikicchī niṭṭhaṅgato saddhamme. Tamenaṁ aññataro gāḷho rogātaṅko phusati. Tassa aññatarena gāḷhena rogātaṅkena phuṭṭhassa evaṁ hoti: ‘akaṅkhī vatamhi avicikicchī niṭṭhaṅgato saddhamme’ti. So na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. Ayampi kho, brāhmaṇa, maraṇadhammo samāno na bhāyati, na santāsaṁ āpajjati maraṇassa.

[¶37] These are the four individuals liable to death who are not frightened and terrified of death.”

> Pali: Ime kho, brāhmaṇa, cattāro maraṇadhammā samānā na bhāyanti, na santāsaṁ āpajjanti maraṇassā”ti.

[¶38] “Excellent, worthy Gotama! … From this day forth, may the worthy Gotama remember me as a lay follower who has gone for refuge for life.”

> Pali: “Abhikkantaṁ, bho gotama, abhikkantaṁ, bho gotama …pe… upāsakaṁ maṁ bhavaṁ gotamo dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶39] > Pali: Catutthaṁ.

[¶40] AN 4.185 · Truths of the Brahmins

> Pali: AN 4.185 · Brāhmaṇasaccasutta

[¶41] Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate.

[¶42] Now at that time several very well-known wanderers were residing in their monastery on the bank of the Serpentine River. They included Annabhāra, Varadhara, Sakuludāyī, and other very well-known wanderers.

> Pali: Tena kho pana samayena sambahulā abhiññātā abhiññātā paribbājakā sippinikātīre paribbājakārāme paṭivasanti, seyyathidaṁ annabhāro varadharo sakuludāyī ca paribbājako aññe ca abhiññātā abhiññātā paribbājakā.

[¶43] Then in the late afternoon, the Buddha came out of retreat and went to the monastery for the wanderers on the bank of the Serpentine River.

> Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena sippinikātīre paribbājakārāmo tenupasaṅkami.

[¶44] Now at that time this discussion came up while those wanderers of other religions were sitting together, “The truths of the brahmins are like this; the truths of the brahmins are like that.”

> Pali: Tena kho pana samayena tesaṁ aññatitthiyānaṁ paribbājakānaṁ sannisinnānaṁ sannipatitānaṁ ayamantarā kathā udapādi: “itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī”ti.

[¶45] Then the Buddha went up to those wanderers, sat down on the seat spread out, and said to them, “Wanderers, what were you sitting talking about just now? What conversation was left unfinished?”

> Pali: Atha kho bhagavā yena te paribbājakā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā te paribbājake etadavoca: “Kāya nuttha, paribbājakā, etarahi kathāya sannisinnā, kā ca pana vo antarākathā vippakatā”ti?

[¶46] “Well, worthy Gotama, this discussion came up among us while we were sitting together: ‘The truths of the brahmins are like this; the truths of the brahmins are like that.’”

> Pali: “Idha, bho gotama, amhākaṁ sannisinnānaṁ sannipatitānaṁ ayamantarākathā udapādi: ‘itipi brāhmaṇasaccāni, itipi brāhmaṇasaccānī’”ti.

[¶47] “Wanderers, I declare these four truths of the brahmins, having realized them with my own insight. What four?

> Pali: “Cattārimāni, paribbājakā, brāhmaṇasaccāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri?

[¶48] Take a brahmin who says: ‘No sentient beings should be killed.’ In speaking like this, a brahmin speaks the truth, not lies. 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’. Rather, they simply practice out of kindness and sympathy for living creatures, having had insight into the truth of that.

> Pali: Idha, paribbājakā, brāhmaṇo evamāha: ‘sabbe pāṇā avajjhā’ti. Iti vadaṁ brāhmaṇo saccaṁ āha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṁ tadabhiññāya pāṇānaṁyeva anuddayāya anukampāya paṭipanno hoti.

[¶49] Take another brahmin who says: ‘All sensual pleasures are impermanent, suffering, and perishable.’ Saying this, a brahmin speaks the truth, not lies. 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’. Rather, they simply practice for disillusionment, dispassion, and cessation regarding sensual pleasures, having had insight into the truth of that.

> Pali: Puna caparaṁ, paribbājakā, brāhmaṇo evamāha: ‘sabbe kāmā aniccā dukkhā vipariṇāmadhammā’ti. Iti vadaṁ brāhmaṇo saccamāha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṁ tadabhiññāya kāmānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

[¶50] Take another brahmin who says: ‘All states of existence are impermanent, suffering, and perishable.’ … They simply practice for disillusionment, dispassion, and cessation regarding future lives, having had insight into the truth of that.

> Pali: Puna caparaṁ, paribbājakā, brāhmaṇo evamāha: ‘sabbe bhavā aniccā …pe… tadabhiññāya bhavānaṁyeva nibbidāya virāgāya nirodhāya paṭipanno hoti.

[¶51] Take another brahmin who says: ‘I don’t belong to anyone anywhere. And nothing belongs to me anywhere.’ In speaking like this, a brahmin speaks the truth, not lies. 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’. Rather, they simply practice the path of nothingness, having had insight into the truth of that.

> Pali: Puna caparaṁ, paribbājakā, brāhmaṇo evamāha: ‘nāhaṁ kvacani kassaci kiñcanatasmiṁ na ca mama kvacani katthaci kiñcanatatthī’ti. Iti vadaṁ brāhmaṇo saccaṁ āha, no musā. So tena na samaṇoti maññati, na brāhmaṇoti maññati, na seyyohamasmīti maññati, na sadisohamasmīti maññati, na hīnohamasmīti maññati. Api ca yadeva tattha saccaṁ tadabhiññāya ākiñcaññaṁyeva paṭipadaṁ paṭipanno hoti.

[¶52] These are the four truths of the brahmins that I declare, having realized them with my own insight.”

> Pali: Imāni kho, paribbājakā, cattāri brāhmaṇasaccāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.

[¶53] > Pali: Pañcamaṁ.

[¶54] AN 4.186 · Approach

> Pali: AN 4.186 · Ummaggasutta

[¶55] Then one of the mendicants went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho aññataro bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so bhikkhu bhagavantaṁ etadavoca:

[¶56] “Sir, what leads the world on? What drags it around? What arises and takes control?”

> Pali: “kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṁ gacchatī”ti?

[¶57] “Good, good, mendicant! Your approach and eloquence are excellent, and it’s a good question. For you asked: ‘What leads the world on? What drags it around? What arises and takes control?’”

> Pali: “Sādhu sādhu, bhikkhu. Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, bhikkhu, pucchasi: ‘kena nu kho, bhante, loko nīyati, kena loko parikassati, kassa ca uppannassa vasaṁ gacchatī’”ti?

[¶58] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶59] “Mendicant, the mind leads the world on. The mind drags it around. When the mind arises, it takes control.”

> Pali: “Cittena kho, bhikkhu, loko nīyati, cittena parikassati, cittassa uppannassa vasaṁ gacchatī”ti.

[¶60] Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:

> Pali: “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:

[¶61] “Sir, they speak of ‘a learned memorizer of the teaching’. How is a learned memorizer of the teaching defined?”

> Pali: “‘bahussuto dhammadharo, bahussuto dhammadharo’ti, bhante, vuccati. Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī”ti?

[¶62] “Good, good, mendicant! Your approach and eloquence are excellent, and it’s a good question. … I have taught many teachings: statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. But if anyone understands the meaning and the text of even a four-line verse, and if they practice in line with that teaching, they’re qualified to be called a ‘learned memorizer of the teaching’.”

> Pali: “Sādhu sādhu, bhikkhu. Bhaddako kho te, bhikkhu ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, bhikkhu, pucchasi: ‘bahussuto dhammadharo, bahussuto dhammadharoti, bhante, vuccati. Kittāvatā nu kho, bhante, bahussuto dhammadharo hotī’”ti? “Evaṁ, bhante”. “Bahū kho, bhikkhu, mayā dhammā desitā— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthā, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Catuppadāya cepi, bhikkhu, gāthāya atthamaññāya dhammamaññāya dhammānudhammappaṭipanno hoti bahussuto dhammadharoti alaṁvacanāyā”ti.

[¶63] Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:

> Pali: “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:

[¶64] “Sir, they speak of ‘a learned person with penetrating wisdom’. How is a learned person with penetrating wisdom defined?”

> Pali: “‘sutavā nibbedhikapañño, sutavā nibbedhikapañño’ti, bhante, vuccati. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī”ti?

[¶65] “Good, good, mendicant! Your approach and eloquence are excellent, and it’s a good question. … Take a mendicant who has heard: ‘This is suffering.’ They see what it means with penetrating wisdom. They’ve heard: ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.’ They see what it means with penetrating wisdom. That’s how an individual is learned, with penetrating wisdom.”

> Pali: “Sādhu sādhu, bhikkhu. Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ, bhikkhu, pucchasi: ‘sutavā nibbedhikapañño, sutavā nibbedhikapaññoti, bhante, vuccati. Kittāvatā nu kho, bhante, sutavā nibbedhikapañño hotī’”ti? “Evaṁ, bhante”. “Idha, bhikkhu, bhikkhuno ‘idaṁ dukkhan’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; ‘ayaṁ dukkhasamudayo’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; ‘ayaṁ dukkhanirodho’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati; ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti sutaṁ hoti, paññāya cassa atthaṁ ativijjha passati. Evaṁ kho, bhikkhu, sutavā nibbedhikapañño hotī”ti.

[¶66] Saying “Good, sir”, that monk approved and agreed with what the Buddha said. Then he asked another question:

> Pali: “Sādhu, bhante”ti kho so bhikkhu bhagavato bhāsitaṁ abhinanditvā anumoditvā bhagavantaṁ uttari pañhaṁ apucchi:

[¶67] “Sir, they speak of ‘an astute person with great wisdom’. How is an astute person with great wisdom defined?”

> Pali: “‘paṇḍito mahāpañño, paṇḍito mahāpañño’ti, bhante, vuccati. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī”ti?

[¶68] “Good, good, mendicant! Your approach and eloquence are excellent, and it’s a good question. … 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. That’s how an individual is astute, with great wisdom.”

> Pali: “Sādhu sādhu, bhikkhu. Bhaddako kho te, bhikkhu, ummaggo, bhaddakaṁ paṭibhānaṁ, kalyāṇī paripucchā. Evañhi tvaṁ bhikkhu pucchasi: ‘paṇḍito mahāpañño, paṇḍito mahāpaññoti, bhante, vuccati. Kittāvatā nu kho, bhante, paṇḍito mahāpañño hotī’”ti? “Evaṁ, bhante”. “Idha, bhikkhu, paṇḍito mahāpañño nevattabyābādhāya ceteti na parabyābādhāya ceteti na ubhayabyābādhāya ceteti attahitaparahitaubhayahitasabbalokahitameva cintayamāno cinteti. Evaṁ kho, bhikkhu, paṇḍito mahāpañño hotī”ti.

[¶69] > Pali: Chaṭṭhaṁ.

[¶70] AN 4.187 · With Vassakāra

> Pali: AN 4.187 · Vassakārasutta

[¶71] At one time the Buddha was staying near Rājagaha in the Bamboo Grove, the squirrels’ feeding ground.

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

[¶72] Then Vassakāra the brahmin, a chief minister of Magadha, went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to the Buddha:

> Pali: Atha kho vassakāro brāhmaṇo magadhamahāmatto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho vassakāro brāhmaṇo magadhamahāmatto bhagavantaṁ etadavoca:

[¶73] “Worthy Gotama, could an untrue person know of an untrue person: ‘This worthy one is an untrue person’?”

> Pali: “Jāneyya nu kho, bho gotama, asappuriso asappurisaṁ: ‘asappuriso ayaṁ bhavan’”ti?

[¶74] “That’s impossible, brahmin, it can’t happen.”

> Pali: “Aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ asappuriso asappurisaṁ jāneyya: ‘asappuriso ayaṁ bhavan’”ti.

[¶75] “Could an untrue person know of a true person: ‘This worthy one is a true person’?”

> Pali: “Jāneyya pana, bho gotama, asappuriso sappurisaṁ: ‘sappuriso ayaṁ bhavan’”ti?

[¶76] “That too is impossible, it can’t happen.”

> Pali: “Etampi kho, brāhmaṇa, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya: ‘sappuriso ayaṁ bhavan’”ti.

[¶77] “Worthy Gotama, could a true person know of a true person: ‘This worthy one is a true person’?”

> Pali: “Jāneyya nu kho, bho gotama, sappuriso sappurisaṁ: ‘sappuriso ayaṁ bhavan’”ti?

[¶78] “That, brahmin, is possible.”

> Pali: “Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya: ‘sappuriso ayaṁ bhavan’”ti.

[¶79] “Could a true person know of an untrue person: ‘This worthy one is an untrue person’?”

> Pali: “Jāneyya pana, bho gotama, sappuriso asappurisaṁ: ‘asappuriso ayaṁ bhavan’”ti?

[¶80] “That too is possible.”

> Pali: “Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya: ‘asappuriso ayaṁ bhavan’”ti.

[¶81] “It’s incredible, worthy Gotama, it’s amazing, how well said this was by the worthy Gotama: ‘It’s impossible, it can’t happen, that an untrue person could know … But it is possible that a true person could know …’

> Pali: “Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāva subhāsitañcidaṁ bhotā gotamena: ‘aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ asappuriso asappurisaṁ jāneyya— asappuriso ayaṁ bhavanti. Etampi kho, brāhmaṇa, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya— sappuriso ayaṁ bhavanti. Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya— sappuriso ayaṁ bhavanti. Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya— asappuriso ayaṁ bhavan’ti.

[¶82] Once, members of the brahmin Todeyya’s assembly were going on complaining about others: ‘This King Eḷeyya is a fool to be so devoted to the ascetic Rāmaputta. He even shows him the utmost deference by bowing down to him, rising up for him, greeting him with cupped palms, and observing proper etiquette for him. And these king’s men are fools too— Yamaka, Moggalla, Ugga, Nāvindakī, Gandhabba, and Aggivessa—for they show the same kind of deference to Rāmaputta.’ Then the brahmin Todeyya reasoned with them like this: ‘What do the good fellows think? When it comes to the various duties and speeches, isn’t King Eḷeyya astute, even better than the experts?’ ‘That’s true, worthy sir.’

> Pali: Ekamidaṁ, bho gotama, samayaṁ todeyyassa brāhmaṇassa parisati parūpārambhaṁ vattenti: ‘bālo ayaṁ rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karoti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammanti. Imepi rañño eḷeyyassa parihārakā bālā— yamako moggallo uggo nāvindakī gandhabbo aggivesso, ye samaṇe rāmaputte abhippasannā, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karonti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman’ti. Tyāssudaṁ todeyyo brāhmaṇo iminā nayena neti. ‘Taṁ kiṁ maññanti, bhonto, paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro’ti? ‘Evaṁ, bho, paṇḍito rājā eḷeyyo karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataroti.

[¶83] ‘It’s because the ascetic 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 cupped palms, and observing proper etiquette for him.

> Pali: Yasmā ca kho, bho, samaṇo rāmaputto raññā eḷeyyena paṇḍitena paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarena alamatthadasataro, tasmā rājā eḷeyyo samaṇe rāmaputte abhippasanno, samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karoti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikammaṁ’.

[¶84] ‘What do the good fellows think? 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?’ ‘That’s true, worthy sir.’

> Pali: ‘Taṁ kiṁ maññanti, bhonto, paṇḍitā rañño eḷeyyassa parihārakā— yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarā’ti? ‘Evaṁ, bho, paṇḍitā rañño eḷeyyassa parihārakā— yamako moggallo uggo nāvindakī gandhabbo aggivesso, karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasatarāti.

[¶85] ‘It’s because Rāmaputta is even more astute and expert than the king’s men that they have such devotion to 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 cupped palms, and observing proper etiquette for him.’

> Pali: Yasmā ca kho, bho, samaṇo rāmaputto rañño eḷeyyassa parihārakehi paṇḍitehi paṇḍitataro karaṇīyādhikaraṇīyesu vacanīyādhivacanīyesu alamatthadasatarehi alamatthadasataro, tasmā rañño eḷeyyassa parihārakā samaṇe rāmaputte abhippasannā; samaṇe ca pana rāmaputte evarūpaṁ paramanipaccakāraṁ karonti, yadidaṁ abhivādanaṁ paccuṭṭhānaṁ añjalikammaṁ sāmīcikamman’ti.

[¶86] It’s incredible, worthy Gotama, it’s amazing, how well said this was by the worthy Gotama: ‘It’s impossible, it can’t happen, that an untrue person could know … But it is possible that a true person could know …’ Well, now, worthy Gotama, I must go. I have many duties, and much to do.”

> Pali: Acchariyaṁ, bho gotama, abbhutaṁ, bho gotama. Yāva subhāsitañcidaṁ bhotā gotamena: ‘aṭṭhānaṁ kho etaṁ, brāhmaṇa, anavakāso yaṁ asappuriso asappurisaṁ jāneyya— asappuriso ayaṁ bhavanti. Etampi kho, brāhmaṇa, aṭṭhānaṁ anavakāso yaṁ asappuriso sappurisaṁ jāneyya— sappuriso ayaṁ bhavanti. Ṭhānaṁ kho etaṁ, brāhmaṇa, vijjati yaṁ sappuriso sappurisaṁ jāneyya— sappuriso ayaṁ bhavanti. Etampi kho, brāhmaṇa, ṭhānaṁ vijjati yaṁ sappuriso asappurisaṁ jāneyya— asappuriso ayaṁ bhavan’ti. Handa ca dāni mayaṁ, bho gotama, gacchāma. Bahukiccā mayaṁ bahukaraṇīyā”ti.

[¶87] “Please, brahmin, go at your convenience.”

> Pali: “Yassadāni tvaṁ, brāhmaṇa, kālaṁ maññasī”ti.

[¶88] Then Vassakāra the brahmin, having approved and agreed with what the Buddha said, rose from his seat and left.

> Pali: Atha kho vassakāro brāhmaṇo magadhamahāmatto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā pakkāmīti.

[¶89] > Pali: Sattamaṁ.

[¶90] AN 4.188 · With Upaka

> Pali: AN 4.188 · Upakasutta

[¶91] Once the Buddha was staying near Rājagaha, on the Vulture’s Peak Mountain. Then Upaka the son of Maṇḍikā went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā rājagahe viharati gijjhakūṭe pabbate. Atha kho upako maṇḍikāputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho upako maṇḍikāputto bhagavantaṁ etadavoca:

[¶92] “Sir, this is my doctrine and view: ‘Whoever goes on complaining about others without giving any reasons is reprehensible and at fault.’”

> Pali: “Ahañhi, bhante, evaṁvādī evaṁdiṭṭhi: ‘yo koci parūpārambhaṁ vatteti, parūpārambhaṁ vattento sabbo so na upapādeti. Anupapādento gārayho hoti upavajjo’”ti.

[¶93] “Upaka, if someone goes on complaining about others without giving a reason, they’re reprehensible and at fault. But that’s what you do, so you’re reprehensible and at fault!”

> Pali: “Parūpārambhañce, upaka, vatteti parūpārambhaṁ vattento na upapādeti, anupapādento gārayho hoti upavajjo. Tvaṁ kho, upaka, parūpārambhaṁ vattesi, parūpārambhaṁ vattento na upapādesi, anupapādento gārayho hosi upavajjo”ti.

[¶94] “Sir, like a fish caught in a big trap just as it rises, so the Buddha caught me in a big trap of words just as I rose up.”

> Pali: “Seyyathāpi, bhante, ummujjamānakaṁyeva mahatā pāsena bandheyya; evamevaṁ kho ahaṁ, bhante, ummujjamānakoyeva bhagavatā mahatā vādapāsena baddho”ti.

[¶95] “Upaka, I’ve declared: ‘This is unskillful.’ And for that there are limitless words, phrasings, and teachings of the Realized One: ‘This is another way of saying that this is unskillful.’ I’ve declared: ‘The unskillful should be given up.’ And for that there are limitless words, phrasings, and teachings of the Realized One: ‘This is another way of saying that the unskillful should be given up.’

> Pali: “Idaṁ akusalanti kho, upaka, mayā paññattaṁ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā— itipidaṁ akusalanti. Taṁ kho panidaṁ akusalaṁ pahātabbanti kho, upaka, mayā paññattaṁ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā— itipidaṁ akusalaṁ pahātabbanti.

[¶96] I’ve declared that: ‘This is skillful.’ And for that there are limitless words, phrasings, and teachings of the Realized One: ‘This is another way of saying that this is skillful.’ I’ve declared: ‘The skillful should be developed.’ And for that there are limitless words, phrasings, and teachings of the Realized One: ‘This is another way of saying that the skillful should be developed.’”

> Pali: Idaṁ kusalanti kho, upaka, mayā paññattaṁ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā— itipidaṁ kusalanti. Taṁ kho panidaṁ kusalaṁ bhāvetabbanti kho, upaka, mayā paññattaṁ. Tattha aparimāṇā padā aparimāṇā byañjanā aparimāṇā tathāgatassa dhammadesanā— itipidaṁ kusalaṁ bhāvetabban”ti.

[¶97] And then Upaka 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 of Magadha, son of the princess of Videha. He told the King of all they had discussed.

> Pali: Atha kho upako maṇḍikāputto bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena rājā māgadho ajātasattu vedehiputto tenupasaṅkami; upasaṅkamitvā yāvatako ahosi bhagavatā saddhiṁ kathāsallāpo taṁ sabbaṁ rañño māgadhassa ajātasattussa vedehiputtassa ārocesi.

[¶98] But Ajātasattu became angry and upset, and said to Upaka, “How rude of this salt-maker’s boy! How scurrilous and impudent of him to imagine he could attack the Blessed One, the perfected one, the fully awakened Buddha! Get out, Upaka, go away! Don’t let me see you again.”

> Pali: Evaṁ vutte, rājā māgadho ajātasattu vedehiputto kupito anattamano upakaṁ maṇḍikāputtaṁ etadavoca: “yāva dhaṁsī vatāyaṁ loṇakāradārako yāva mukharo yāva pagabbo yatra hi nāma taṁ bhagavantaṁ arahantaṁ sammāsambuddhaṁ āsādetabbaṁ maññissati; apehi tvaṁ, upaka, vinassa, mā taṁ addasan”ti.

[¶99] > Pali: Aṭṭhamaṁ.

[¶100] AN 4.189 · Things to be Realized

> Pali: AN 4.189 · Sacchikaraṇīyasutta

[¶101] “Mendicants, these four things should be realized. What four?

> Pali: “Cattārome, bhikkhave, sacchikaraṇīyā dhammā. Katame cattāro?

[¶102] There are things to be realized with direct meditative experience. There are things to be realized with recollection. There are things to be realized with vision. There are things to be realized with wisdom.

> Pali: Atthi, bhikkhave, dhammā kāyena sacchikaraṇīyā; atthi, bhikkhave, dhammā satiyā sacchikaraṇīyā; atthi, bhikkhave, dhammā cakkhunā sacchikaraṇīyā; atthi, bhikkhave, dhammā paññāya sacchikaraṇīyā.

[¶103] What things are to be realized with direct meditative experience? The eight liberations.

> Pali: Katame ca, bhikkhave, dhammā kāyena sacchikaraṇīyā? Aṭṭha vimokkhā, bhikkhave, kāyena sacchikaraṇīyā.

[¶104] What things are to be realized with recollection? Past lives.

> Pali: Katame ca, bhikkhave, dhammā satiyā sacchikaraṇīyā? Pubbenivāso, bhikkhave, satiyā sacchikaraṇīyo.

[¶105] What things are to be realized with vision? The passing away and rebirth of sentient beings.

> Pali: Katame ca, bhikkhave, dhammā cakkhunā sacchikaraṇīyā? Sattānaṁ cutūpapāto, bhikkhave, cakkhunā sacchikaraṇīyo.

[¶106] What things are to be realized with wisdom? The ending of defilements.

> Pali: Katame ca, bhikkhave, dhammā paññāya sacchikaraṇīyā? Āsavānaṁ khayo, bhikkhave, paññāya sacchikaraṇīyo.

[¶107] These are the four things to be realized.”

> Pali: Ime kho, bhikkhave, cattāro sacchikaraṇīyā dhammā”ti.

[¶108] > Pali: Navamaṁ.

## 21. Brahmins · AN 4.190

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/21/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/21/#p-N

[¶0] AN 4.190 · Sabbath

> Pali: AN 4.190 · Uposathasutta

[¶1] At one time the Buddha was staying near Sāvatthī in the stilt longhouse of Migāra’s mother in the Eastern Monastery.

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati pubbārāme migāramātupāsāde.

[¶2] Now, at that time it was the sabbath, and the Buddha was sitting surrounded by the Saṅgha of monks. Then the Buddha looked around the Saṅgha of monks, who were so very silent. He addressed them:

> Pali: Tena kho pana samayena bhagavā tadahuposathe bhikkhusaṅghaparivuto nisinno hoti. Atha kho bhagavā tuṇhībhūtaṁ tuṇhībhūtaṁ bhikkhusaṅghaṁ anuviloketvā bhikkhū āmantesi:

[¶3] “This assembly has no chaff, monks, it is free of chaff, pure, and consolidated in the core. Such is this Saṅgha of monks, such is this assembly! An assembly such as this is rarely seen in the world. An assembly such as this is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of greeting with cupped palms, and is the supreme field of merit for the world. For an assembly such as this, giving little becomes much, while giving much becomes even more. An assembly such as this is worth traveling many leagues to see, even if you have to carry your own provisions in a knapsack.

> Pali: “Apalāpāyaṁ, bhikkhave, parisā nippalāpāyaṁ, bhikkhave, parisā suddhā sāre patiṭṭhitā. Tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. Yathārūpā parisā dullabhā dassanāyapi lokasmiṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. Yathārūpā parisā āhuneyyā pāhuneyyā dakkhiṇeyyā añjalikaraṇīyā anuttaraṁ puññakkhettaṁ lokassa, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. Yathārūpāya parisāya appaṁ dinnaṁ bahu hoti bahu dinnaṁ bahutaraṁ, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā. Yathārūpaṁ parisaṁ alaṁ yojanagaṇanānipi dassanāya gantuṁ api puṭosenāpi, tathārūpo ayaṁ, bhikkhave, bhikkhusaṅgho, tathārūpāyaṁ, bhikkhave, parisā.

[¶4] There are mendicants staying in this Saṅgha who have attained to the gods. There are mendicants staying in this Saṅgha who have attained to divinity. There are mendicants staying in this Saṅgha who have attained to the imperturbable. There are mendicants staying in this Saṅgha who have attained to nobility.

> Pali: Santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe devappattā viharanti; santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe brahmappattā viharanti; santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe āneñjappattā viharanti; santi, bhikkhave, bhikkhū imasmiṁ bhikkhusaṅghe ariyappattā viharanti.

[¶5] And how has a mendicant attained to the gods? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … As the placing of the mind and keeping it connected are stilled, they enter and remain in the second absorption … third absorption … fourth absorption … That’s how a mendicant has attained to the gods.

> Pali: Kathañca, bhikkhave, bhikkhu devappatto hoti? Idha, bhikkhave, bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati; vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati. Evaṁ kho, bhikkhave, bhikkhu devappatto hoti.

[¶6] And how has a mendicant attained to divinity? Firstly, a mendicant 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. Furthermore, a mendicant meditates spreading a heart full of compassion … rejoicing … 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. That’s how a mendicant has attained to divinity.

> Pali: Kathañca, bhikkhave, bhikkhu brahmappatto hoti? Idha, bhikkhave, bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Karuṇā … muditā … upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. Evaṁ kho, bhikkhave, bhikkhu brahmappatto hoti.

[¶7] And how has a mendicant attained to the imperturbable? It’s when a mendicant, 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. Going totally beyond the dimension of nothingness, he enters and remains in the dimension of neither perception nor non-perception. That’s how a mendicant has attained to the imperturbable.

> Pali: Kathañca, bhikkhave, bhikkhu āneñjappatto hoti? Idha, bhikkhave, bhikkhu sabbaso rūpasaññānaṁ samatikkamā paṭighasaññānaṁ atthaṅgamā nānattasaññānaṁ amanasikārā ‘ananto ākāso’ti ākāsānañcāyatanaṁ upasampajja viharati. Sabbaso ākāsānañcāyatanaṁ samatikkamma ‘anantaṁ viññāṇan’ti viññāṇañcāyatanaṁ upasampajja viharati. Sabbaso viññāṇañcāyatanaṁ samatikkamma ‘natthi kiñcī’ti ākiñcaññāyatanaṁ upasampajja viharati. Sabbaso ākiñcaññāyatanaṁ samatikkamma nevasaññānāsaññāyatanaṁ upasampajja viharati. Evaṁ kho, bhikkhave, bhikkhu āneñjappatto hoti.

[¶8] And how has a mendicant attained to nobility? 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’. That’s how a mendicant has attained to nobility.”

> Pali: Kathañca, bhikkhave, bhikkhu ariyappatto hoti? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu ariyappatto hotī”ti.

[¶9] > Pali: Dasamaṁ.

[¶10] > Pali: Brāhmaṇavaggo catuttho.

[¶11] > Pali: Tassuddānaṁ

[¶12] > Pali: Yodhā pāṭibhogasutaṁ,
Abhayaṁ brāhmaṇasaccena pañcamaṁ;
Ummaggavassakāro,
Upako sacchikiriyā ca uposathoti.

## 22. The Great Chapter · AN 4.191–4.194

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/22/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/22/#p-N

[¶0] AN 4.191 · Followed by Ear

> Pali: AN 4.191 · Sotānugatasutta

[¶1] “Mendicants, you can expect four benefits when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well penetrated theoretically. What four?

> Pali: “Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ cattāro ānisaṁsā pāṭikaṅkhā. Katame cattāro?

[¶2] Take a mendicant who memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They’ve followed those teachings by ear, consolidated them by voice, examined them by the mind, and well penetrated them theoretically. But they die unmindful and are reborn in one of the orders of gods. Being happy there, passages of the teaching come back to them. Memory comes up slowly, but then that being quickly reaches distinction. This is the first benefit you can expect when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well penetrated theoretically.

> Pali: Idha, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha sukhino dhammapadā plavanti. Dandho, bhikkhave, satuppādo; atha so satto khippaṁyeva visesagāmī hoti. Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ paṭhamo ānisaṁso pāṭikaṅkho.

[¶3] Furthermore, take a mendicant who memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They’ve followed those teachings by ear, consolidated them by voice, examined them by the mind, and well penetrated them theoretically. But they die unmindful and are reborn in one of the orders of gods. Though they’re happy there, passages of the teaching don’t come back to them. However, a mendicant with psychic powers, who has achieved mastery of the mind, teaches Dhamma to the assembly of gods. They think: ‘I used to lead the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of drums. While traveling along a road they hear the sound of drums. They wouldn’t have any doubts or uncertainties about whether that was the sound of drums or not. They’d just conclude, ‘That’s the sound of drums.’ In the same way, take a mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the second benefit you can expect when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well penetrated theoretically.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti; api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti. Tassa evaṁ hoti: ‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. Dandho, bhikkhave, satuppādo; atha so satto khippameva visesagāmī hoti. Seyyathāpi, bhikkhave, puriso kusalo bherisaddassa. So addhānamaggappaṭipanno bherisaddaṁ suṇeyya. Tassa na heva kho assa kaṅkhā vā vimati vā: ‘bherisaddo nu kho, na nu kho bherisaddo’ti. Atha kho bherisaddotveva niṭṭhaṁ gaccheyya. Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti; api ca kho bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti. Tassa evaṁ hoti: ‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. Dandho, bhikkhave, satuppādo; atha so satto khippaṁyeva visesagāmī hoti. Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ dutiyo ānisaṁso pāṭikaṅkho.

[¶4] Furthermore, take a mendicant who memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They’ve followed those teachings by ear, consolidated them by voice, examined them by the mind, and well penetrated them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, nor does a mendicant with psychic powers … teach Dhamma to the assembly of gods. However, a godling teaches Dhamma to the assembly of gods. They think: ‘I used to lead the spiritual life in this same teaching and training.’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose a person was skilled in the sound of horns. While traveling along a road they hear the sound of horns. They wouldn’t have any doubt about whether that was the sound of horns or not. They’d just conclude, ‘That’s the sound of horns.’ In the same way, take a mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the third benefit you can expect when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well penetrated theoretically.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti; api ca kho devaputto devaparisāyaṁ dhammaṁ deseti. Tassa evaṁ hoti: ‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. Dandho, bhikkhave, satuppādo; atha so satto khippaṁyeva visesagāmī hoti. Seyyathāpi, bhikkhave, puriso kusalo saṅkhasaddassa. So addhānamaggappaṭipanno saṅkhasaddaṁ suṇeyya. Tassa na heva kho assa kaṅkhā vā vimati vā: ‘saṅkhasaddo nu kho, na nu kho saṅkhasaddo’ti. Atha kho saṅkhasaddotveva niṭṭhaṁ gaccheyya. Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti; api ca kho devaputto devaparisāyaṁ dhammaṁ deseti. Tassa evaṁ hoti: ‘ayaṁ vā so dhammavinayo, yatthāhaṁ pubbe brahmacariyaṁ acarin’ti. Dandho, bhikkhave, satuppādo; atha so satto khippaṁyeva visesagāmī hoti. Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ tatiyo ānisaṁso pāṭikaṅkho.

[¶5] Furthermore, take a mendicant who memorizes the teaching— statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. They’ve followed those teachings by ear, consolidated them by voice, examined them by the mind, and well penetrated them theoretically. But they die unmindful and are reborn in one of the orders of gods. But passages of the teaching don’t come back to them when they’re happy, and neither a mendicant with psychic powers … nor a godling teaches Dhamma to the assembly of gods. But a being who has been reborn spontaneously reminds another such being: ‘Do you remember, good fellow? Do you remember where we used to lead the spiritual life?’ He says: ‘I remember, good fellow, I remember!’ Memory comes up slowly, but then that being quickly reaches distinction. Suppose there were two friends who had played together in the sand. Some time or other they’d meet. And one friend would say to the other: ‘Do you remember this, my dear? Do you remember that, my dear?’ They’d say: ‘I remember, my dear, I remember!’ In the same way, take a mendicant who memorizes the teaching … But they die unmindful and are reborn in one of the orders of gods. … Memory comes up slowly, but then that being quickly reaches distinction. This is the fourth benefit you can expect when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well penetrated theoretically.

> Pali: Puna caparaṁ, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti, napi devaputto devaparisāyaṁ dhammaṁ deseti; api ca kho opapātiko opapātikaṁ sāreti: ‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti. So evamāha: ‘sarāmi, mārisa, sarāmi, mārisā’ti. Dandho, bhikkhave, satuppādo; atha so satto khippaṁyeva visesagāmī hoti. Seyyathāpi, bhikkhave, dve sahāyakā sahapaṁsukīḷikā. Te kadāci karahaci aññamaññaṁ samāgaccheyyuṁ. Añño pana sahāyako sahāyakaṁ evaṁ vadeyya: ‘idampi, samma, sarasi, idampi, samma, sarasī’ti. So evaṁ vadeyya: ‘sarāmi, samma, sarāmi, sammā’ti. Evamevaṁ kho, bhikkhave, bhikkhu dhammaṁ pariyāpuṇāti— suttaṁ, geyyaṁ, veyyākaraṇaṁ, gāthaṁ, udānaṁ, itivuttakaṁ, jātakaṁ, abbhutadhammaṁ, vedallaṁ. Tassa te dhammā sotānugatā honti, vacasā paricitā, manasānupekkhitā, diṭṭhiyā suppaṭividdhā. So muṭṭhassati kālaṁ kurumāno aññataraṁ devanikāyaṁ upapajjati. Tassa tattha na heva kho sukhino dhammapadā plavanti, napi bhikkhu iddhimā cetovasippatto devaparisāyaṁ dhammaṁ deseti, napi devaputto devaparisāyaṁ dhammaṁ deseti; api ca kho opapātiko opapātikaṁ sāreti: ‘sarasi tvaṁ, mārisa, sarasi tvaṁ, mārisa, yattha mayaṁ pubbe brahmacariyaṁ acarimhā’ti. So evamāha: ‘sarāmi, mārisa, sarāmi, mārisā’ti. Dandho, bhikkhave, satuppādo; atha kho so satto khippaṁyeva visesagāmī hoti. Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ, diṭṭhiyā suppaṭividdhānaṁ ayaṁ catuttho ānisaṁso pāṭikaṅkho.

[¶6] You can expect these four benefits when the teachings have been followed by ear, consolidated by voice, examined by the mind, and well penetrated theoretically.”

> Pali: Sotānugatānaṁ, bhikkhave, dhammānaṁ, vacasā paricitānaṁ, manasānupekkhitānaṁ diṭṭhiyā suppaṭividdhānaṁ ime cattāro ānisaṁsā pāṭikaṅkhā”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] AN 4.192 · Facts

> Pali: AN 4.192 · Ṭhānasutta

[¶9] “Mendicants, these four things can be known in four situations. What four?

> Pali: “Cattārimāni, bhikkhave, ṭhānāni catūhi ṭhānehi veditabbāni. Katamāni cattāri?

[¶10] You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.

> Pali: Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.

[¶11] You can get to know a person’s purity by dealing with them. …

> Pali: Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.

[¶12] You can get to know a person’s resilience in times of trouble. …

> Pali: Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññena.

[¶13] You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.

> Pali: Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenāti.

[¶14] ‘You can get to know a person’s ethics by living with them. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.’ That’s what I said, but why did I say it? Take an individual who’s living with someone else. They come to know: ‘For a long time this venerable’s deeds have been broken, tainted, spotty, and marred. Their deeds and behavior are inconsistent. This venerable is unethical, not ethical.’

> Pali: ‘Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, puggalo puggalena saddhiṁ saṁvasamāno evaṁ jānāti: ‘dīgharattaṁ kho ayamāyasmā khaṇḍakārī chiddakārī sabalakārī kammāsakārī, na santatakārī na santatavutti; sīlesu dussīlo ayamāyasmā, nāyamāyasmā sīlavā’ti.

[¶15] Take another individual who’s living with someone else. They come to know: ‘For a long time this venerable’s deeds have been intact, impeccable, spotless, and unmarred. Their deeds and behavior are consistent. This venerable is ethical, not unethical.’ That’s why I said that you can get to know a person’s ethics by living with them. But only after a long time, not a short time; only when attentive, not when inattentive; and only by the wise, not the witless.

> Pali: Idha pana, bhikkhave, puggalo puggalena saddhiṁ saṁvasamāno evaṁ jānāti: ‘dīgharattaṁ kho ayamāyasmā akhaṇḍakārī acchiddakārī asabalakārī akammāsakārī santatakārī santatavutti; sīlesu sīlavā ayamāyasmā, nāyamāyasmā dussīlo’ti. ‘Saṁvāsena, bhikkhave, sīlaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶16] ‘You can get to know a person’s purity by dealing with them. …’ That’s what I said, but why did I say it? Take an individual who has dealings with someone else. They come to know: ‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in different ways. They’re not consistent from one deal to the next. This venerable’s dealings are impure, not pure.’

> Pali: ‘Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, puggalo puggalena saddhiṁ saṁvoharamāno evaṁ jānāti: ‘aññathā kho ayamāyasmā ekena eko voharati, aññathā dvīhi, aññathā tīhi, aññathā sambahulehi; vokkamati ayamāyasmā purimavohārā pacchimavohāraṁ; aparisuddhavohāro ayamāyasmā, nāyamāyasmā parisuddhavohāro’ti.

[¶17] Take another individual who has dealings with someone else. They come to know: ‘This venerable deals with one person in one way. Then they deal with two, three, or many people each in the same way. They’re consistent from one deal to the next. This venerable’s dealings are pure, not impure.’ That’s why I said that you can get to know a person’s purity by dealing with them. …

> Pali: Idha pana, bhikkhave, puggalo puggalena saddhiṁ saṁvoharamāno evaṁ jānāti: ‘yatheva kho ayamāyasmā ekena eko voharati, tathā dvīhi, tathā tīhi, tathā sambahulehi. Nāyamāyasmā vokkamati purimavohārā pacchimavohāraṁ; parisuddhavohāro ayamāyasmā, nāyamāyasmā aparisuddhavohāro’ti. ‘Saṁvohārena, bhikkhave, soceyyaṁ veditabbaṁ, tañca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶18] ‘You can get to know a person’s resilience in times of trouble. …’ That’s what I said, but why did I say it? Take someone who experiences loss of family, wealth, or health. But they don’t reflect: ‘Worldly life is like that. Incarnation is like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions: gain and loss, fame and disgrace, blame and praise, pleasure and pain.’ They sorrow and wail and lament, beating their breast and falling into confusion.

> Pali: ‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno, bhogabyasanena vā phuṭṭho samāno, rogabyasanena vā phuṭṭho samāno na iti paṭisañcikkhati: ‘tathābhūto kho ayaṁ lokasannivāso tathābhūto ayaṁ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṁ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati— lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno socati kilamati paridevati, urattāḷiṁ kandati, sammohaṁ āpajjati.

[¶19] Take someone else who experiences loss of family, wealth, or health. But they reflect: ‘Worldly life is like that. Incarnation is like that. That’s why the eight worldly conditions revolve around the world, and the world revolves around the eight worldly conditions: gain and loss, fame and disgrace, blame and praise, pleasure and pain.’ They don’t sorrow or wail or lament, beating their breast and falling into confusion. That’s why I said that you can get to know a person’s resilience in times of trouble. …

> Pali: Idha pana, bhikkhave, ekacco ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno iti paṭisañcikkhati: ‘tathābhūto kho ayaṁ lokasannivāso tathābhūto ayaṁ attabhāvapaṭilābho yathābhūte lokasannivāse yathābhūte attabhāvapaṭilābhe aṭṭha lokadhammā lokaṁ anuparivattanti loko ca aṭṭha lokadhamme anuparivattati— lābho ca, alābho ca, yaso ca, ayaso ca, nindā ca, pasaṁsā ca, sukhañca, dukkhañcā’ti. So ñātibyasanena vā phuṭṭho samāno bhogabyasanena vā phuṭṭho samāno rogabyasanena vā phuṭṭho samāno na socati na kilamati na paridevati, na urattāḷiṁ kandati, na sammohaṁ āpajjati. ‘Āpadāsu, bhikkhave, thāmo veditabbo, so ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶20] ‘You can get to know a person’s wisdom by discussion. But only after a long time, not casually; only when attentive, not when inattentive; and only by the wise, not the witless.’ That’s what I said, but why did I say it? Take an individual who is discussing with someone else. They come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise. Why is that? This venerable does not bring up a deep and meaningful saying that is peaceful, sublime, beyond the scope of logic, 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, clarify it, analyze it, or reveal it. This venerable is witless, not wise.’

> Pali: ‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti kho panetaṁ vuttaṁ. Kiñcetaṁ paṭicca vuttaṁ? Idha, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṁ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṁ atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. Yañca ayamāyasmā dhammaṁ bhāsati tassa ca nappaṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti.

[¶21] Suppose a person with clear eyes was standing on the bank of a lake. They’d see a little fish rising, and think: ‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a little fish, not a big one.’ In the same way, an individual who is discussing with someone else would come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re witless, not wise. …’

> Pali: Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya parittaṁ macchaṁ ummujjamānaṁ. Tassa evamassa: ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṁ, paritto ayaṁ maccho, nāyaṁ maccho mahanto’ti. Evamevaṁ kho, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, duppañño ayamāyasmā, nāyamāyasmā paññavā. Taṁ kissa hetu? Tathā hi ayamāyasmā na ceva gambhīraṁ atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca na paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. Duppañño ayamāyasmā, nāyamāyasmā paññavā’ti.

[¶22] Take another individual who is discussing with someone else. They come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they discuss a question, they’re wise, not witless. Why is that? This venerable brings up a deep and meaningful saying that is peaceful, sublime, beyond the scope of logic, subtle, comprehensible to the astute. 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, clarify it, analyze it, and reveal it. This venerable is wise, not witless.’

> Pali: Idha pana, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṁ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti.

[¶23] Suppose a man with clear eyes was standing on the bank of a lake. He’d see a big fish rising, and think: ‘Judging by this fish’s approach, by the ripples it makes, and by its force, it’s a big fish, not a little one.’ In the same way, an individual who is discussing with someone else would come to know: ‘Judging by this venerable’s approach, by what they’re getting at, and by how they articulate a question, they’re wise, not witless. …’

> Pali: Seyyathāpi, bhikkhave, cakkhumā puriso udakarahadassa tīre ṭhito passeyya mahantaṁ macchaṁ ummujjamānaṁ. Tassa evamassa: ‘yathā kho imassa macchassa ummaggo yathā ca ūmighāto yathā ca vegāyitattaṁ, mahanto ayaṁ maccho, nāyaṁ maccho paritto’ti. Evamevaṁ kho, bhikkhave, puggalo puggalena saddhiṁ sākacchāyamāno evaṁ jānāti: ‘yathā kho imassa āyasmato ummaggo yathā ca abhinīhāro yathā ca pañhāsamudāhāro, paññavā ayamāyasmā, nāyamāyasmā duppañño. Taṁ kissa hetu? Tathā hi ayamāyasmā gambhīrañceva atthapadaṁ udāharati santaṁ paṇītaṁ atakkāvacaraṁ nipuṇaṁ paṇḍitavedanīyaṁ. Yañca ayamāyasmā dhammaṁ bhāsati, tassa ca paṭibalo saṅkhittena vā vitthārena vā atthaṁ ācikkhituṁ desetuṁ paññāpetuṁ paṭṭhapetuṁ vivarituṁ vibhajituṁ uttānīkātuṁ. Paññavā ayamāyasmā, nāyamāyasmā duppañño’ti.

[¶24] 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 attentive, not when inattentive; and only by the wise, not the witless.

> Pali: ‘Sākacchāya, bhikkhave, paññā veditabbā, sā ca kho dīghena addhunā, na ittaraṁ; manasikarotā, no amanasikarotā; paññavatā, no duppaññenā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶25] These are the four things that can be known in four situations.”

> Pali: Imāni kho, bhikkhave, cattāri ṭhānāni imehi catūhi ṭhānehi veditabbānī”ti.

[¶26] > Pali: Dutiyaṁ.

[¶27] AN 4.193 · With Bhaddiya

> Pali: AN 4.193 · Bhaddiyasutta

[¶28] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Bhaddiya the Licchavi went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho bhaddiyo licchavi yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho bhaddiyo licchavi bhagavantaṁ etadavoca:

[¶29] “Sir, I have heard this: ‘The ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of those of other religions.’ I trust 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 teaching? Are there any legitimate grounds for rebuttal and criticism?”

> Pali: “Sutaṁ metaṁ, bhante: ‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti. Ye te, bhante, evamāhaṁsu: ‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa ca anudhammaṁ byākaronti, na ca koci sahadhammiko vādānupāto gārayhaṁ ṭhānaṁ āgacchati, anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti?

[¶30] “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 train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think ‘The ascetic is our respected teacher.’ But when you know for yourselves: ‘These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering’, then you should give them up.

> Pali: “Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantī’ti, atha tumhe, bhaddiya, pajaheyyātha.

[¶31] What do you think, Bhaddiya? Does greed come up in a person for their welfare or harm?”

> Pali: Taṁ kiṁ maññatha, bhaddiya, lobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

[¶32] “Harm, sir.”

> Pali: “Ahitāya, bhante”.

[¶33] “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?”

> Pali: “Luddho panāyaṁ, bhaddiya, purisapuggalo lobhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti.

[¶34] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶35] “What do you think, Bhaddiya? Does hate … or delusion … or aggression come up in a person for their welfare or harm?”

> Pali: “Taṁ kiṁ maññatha, bhaddiya, doso purisassa …pe… moho purisassa …pe… sārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

[¶36] “Harm, sir.”

> Pali: “Ahitāya, bhante”.

[¶37] “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?”

> Pali: “Sāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena abhibhūto pariyādinnacitto pāṇampi hanati, adinnampi ādiyati, paradārampi gacchati, musāpi bhaṇati, parampi tathattāya samādapeti yaṁsa hoti dīgharattaṁ ahitāya dukkhāyā”ti.

[¶38] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶39] “What do you think, Bhaddiya, are these things skillful or unskillful?”

> Pali: “Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?

[¶40] “Unskillful, sir.”

> Pali: “Akusalā, bhante”.

[¶41] “Blameworthy or blameless?”

> Pali: “Sāvajjā vā anavajjā vā”ti?

[¶42] “Blameworthy, sir.”

> Pali: “Sāvajjā, bhante”.

[¶43] “Criticized or praised by sensible people?”

> Pali: “Viññugarahitā vā viññuppasatthā vā”ti?

[¶44] “Criticized by sensible people, sir.”

> Pali: “Viññugarahitā, bhante”.

[¶45] “When you undertake them, do they lead to harm and suffering, or not? Or how do you see this?”

> Pali: “Samattā samādinnā ahitāya dukkhāya saṁvattanti, no vā? Kathaṁ vā ettha hotī”ti?

[¶46] “When you undertake them, they lead to harm and suffering. That’s how we see it.”

> Pali: “Samattā, bhante, samādinnā ahitāya dukkhāya saṁvattanti. Evaṁ no ettha hotī”ti.

[¶47] “So, Bhaddiya, when we said: ‘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 train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “These things are unskillful, blameworthy, criticized by sensible people, and when you undertake them, they lead to harm and suffering”, then you should give them up.’ That’s what I said, and this is why I said it.

> Pali: “Iti kho, bhaddiya, yaṁ taṁ te avocumhā— etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha: ‘ime dhammā akusalā, ime dhammā sāvajjā, ime dhammā viññugarahitā, ime dhammā samattā samādinnā ahitāya dukkhāya saṁvattantīti, atha tumhe, bhaddiya, pajaheyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶48] Please, Bhaddiya, don’t rely on oral transmission … But when you know for yourselves: ‘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.

> Pali: Etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantī’ti, atha tumhe, bhaddiya, upasampajja vihareyyāthāti.

[¶49] What do you think, Bhaddiya? Does contentment … love … understanding … benevolence come up in a person for their welfare or harm?”

> Pali: Taṁ kiṁ maññatha, bhaddiya, alobho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

[¶50] > Pali: “Hitāya, bhante”. “Aluddho panāyaṁ, bhaddiya, purisapuggalo lobhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti. “Evaṁ, bhante”.

[¶51] > Pali: “Taṁ kiṁ maññatha, bhaddiya, adoso purisassa …pe… amoho purisassa …pe… asārambho purisassa ajjhattaṁ uppajjamāno uppajjati hitāya vā ahitāya vā”ti?

[¶52] “Welfare, sir.”

> Pali: “Hitāya, bhante”.

[¶53] “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?”

> Pali: “Asāraddho panāyaṁ, bhaddiya, purisapuggalo sārambhena anabhibhūto apariyādinnacitto neva pāṇaṁ hanati, na adinnaṁ ādiyati, na paradāraṁ gacchati, na musā bhaṇati, parampi tathattāya na samādapeti yaṁsa hoti dīgharattaṁ hitāya sukhāyā”ti.

[¶54] “Yes, sir.”

> Pali: “Evaṁ, bhante”.

[¶55] “What do you think, Bhaddiya, are these things skillful or unskillful?”

> Pali: “Taṁ kiṁ maññatha, bhaddiya, ime dhammā kusalā vā akusalā vā”ti?

[¶56] “Skillful, sir.”

> Pali: “Kusalā, bhante”.

[¶57] “Blameworthy or blameless?”

> Pali: “Sāvajjā vā anavajjā vā”ti?

[¶58] “Blameless, sir.”

> Pali: “Anavajjā, bhante”.

[¶59] “Criticized or praised by sensible people?”

> Pali: “Viññugarahitā vā viññuppasatthā vā”ti?

[¶60] “Praised by sensible people, sir.”

> Pali: “Viññuppasatthā, bhante”.

[¶61] “When you undertake them, do they lead to welfare and happiness, or not? Or how do you see this?”

> Pali: “Samattā samādinnā hitāya sukhāya saṁvattanti no vā? Kathaṁ vā ettha hotī”ti?

[¶62] “When you undertake them, they lead to welfare and happiness. That’s how we see it.”

> Pali: “Samattā, bhante, samādinnā hitāya sukhāya saṁvattanti. Evaṁ no ettha hotī”ti.

[¶63] “So, Bhaddiya, when we said: ‘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 train of thought, don’t go by the acceptance of a view after deliberation, don’t go by the appearance of competence, and don’t think “The ascetic is our respected teacher.” But when you know for yourselves: “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.’ That’s what I said, and this is why I said it.

> Pali: “Iti kho, bhaddiya, yaṁ taṁ te avocumhā— etha tumhe, bhaddiya, mā anussavena, mā paramparāya, mā itikirāya, mā piṭakasampadānena, mā takkahetu, mā nayahetu, mā ākāraparivitakkena, mā diṭṭhinijjhānakkhantiyā, mā bhabbarūpatāya, mā ‘samaṇo no garū’ti. Yadā tumhe, bhaddiya, attanāva jāneyyātha: ‘ime dhammā kusalā, ime dhammā anavajjā, ime dhammā viññuppasatthā, ime dhammā samattā samādinnā hitāya sukhāya saṁvattantīti, atha tumhe, bhaddiya, upasampajja vihareyyāthā’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttaṁ.

[¶64] The good and true persons in the world encourage their disciples: ‘Please, my man, live rid of greed. Then you won’t act out of greed by way of body, speech, or mind. Live rid of hate … delusion … aggression. Then you won’t act out of hate … delusion … aggression by way of body, speech, or mind.”

> Pali: Ye kho te, bhaddiya, loke santo sappurisā te sāvakaṁ evaṁ samādapenti: ‘ehi tvaṁ, ambho purisa, lobhaṁ vineyya viharāhi. Lobhaṁ vineyya viharanto na lobhajaṁ kammaṁ karissasi kāyena vācāya manasā. Dosaṁ vineyya viharāhi. Dosaṁ vineyya viharanto na dosajaṁ kammaṁ karissasi kāyena vācāya manasā. Mohaṁ vineyya viharāhi. Mohaṁ vineyya viharanto na mohajaṁ kammaṁ karissasi kāyena vācāya manasā. Sārambhaṁ vineyya viharāhi. Sārambhaṁ vineyya viharanto na sārambhajaṁ kammaṁ karissasi kāyena vācāya manasā’”ti.

[¶65] When he said this, Bhaddiya the Licchavi said to the Buddha, “Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

> Pali: Evaṁ vutte, bhaddiyo licchavi bhagavantaṁ etadavoca: “abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶66] “Well, Bhaddiya, did I say to you: ‘Please, Bhaddiya, be my disciple, and I will be your teacher’?”

> Pali: “Api nu tāhaṁ, bhaddiya, evaṁ avacaṁ: ‘ehi me tvaṁ, bhaddiya, sāvako hohi; ahaṁ satthā bhavissāmī’”ti?

[¶67] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶68] “Though I state and assert this, certain ascetics and brahmins misrepresent me with the incorrect, hollow, false, untruthful claim: ‘The ascetic Gotama is deceitful. He knows a conversion trick, and uses it to convert the disciples of those of other religions.’”

> Pali: “Evaṁvādiṁ kho maṁ, bhaddiya, evamakkhāyiṁ eke samaṇabrāhmaṇā asatā tucchā musā abhūtena abbhācikkhanti: ‘māyāvī samaṇo gotamo āvaṭṭaniṁ māyaṁ jānāti yāya aññatitthiyānaṁ sāvake āvaṭṭetī’”ti.

[¶69] “Sir, this conversion trick is excellent. This conversion trick is lovely! If my loved ones—relatives and kin—were to be converted by this, it would be for their lasting welfare and happiness. If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness.”

> Pali: “Bhaddikā, bhante, āvaṭṭanī māyā. Kalyāṇī, bhante, āvaṭṭanī māyā. Piyā me, bhante, ñātisālohitā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, piyānampi me assa ñātisālohitānaṁ dīgharattaṁ hitāya sukhāya. Sabbe cepi, bhante, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. Sabbe cepi, bhante, brāhmaṇā … vessā … suddā imāya āvaṭṭaniyā āvaṭṭeyyuṁ, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāyā”ti.

[¶70] “That’s so true, Bhaddiya! That’s so true, Bhaddiya! If all the aristocrats, brahmins, peasants, and menials were to be converted by this, it would be for their lasting welfare and happiness. If the whole world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness. If these great sal trees were to be converted by this, for giving up unskillful qualities and embracing skillful qualities, it would be for their lasting welfare and happiness—if they were sentient. How much more then a human being!”

> Pali: “Evametaṁ, bhaddiya, evametaṁ, bhaddiya. Sabbe cepi, bhaddiya, khattiyā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa khattiyānaṁ dīgharattaṁ hitāya sukhāya. Sabbe cepi, bhaddiya, brāhmaṇā … vessā … suddā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sabbesampissa suddānaṁ dīgharattaṁ hitāya sukhāya. Sadevako cepi, bhaddiya, loko samārako sabrahmako sassamaṇabrāhmaṇī pajā sadevamanussā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, sadevakassapissa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya dīgharattaṁ hitāya sukhāya. Ime cepi, bhaddiya, mahāsālā imāya āvaṭṭaniyā āvaṭṭeyyuṁ akusaladhammappahānāya kusaladhammūpasampadāya, imesampissa mahāsālānaṁ dīgharattaṁ hitāya sukhāya (…). Ko pana vādo manussabhūtassā”ti.

[¶71] > Pali: Tatiyaṁ.

[¶72] AN 4.194 · At Sāpūga

> Pali: AN 4.194 · Sāmugiyasutta

[¶73] At one time Venerable Ānanda was staying in the land of the Koliyans, where they have a town named Sāpūga. Then several Koliyans from Sāpūga went up to Ānanda, bowed, and sat down to one side. Then Venerable Ānanda said to them:

> Pali: Ekaṁ samayaṁ āyasmā ānando koliyesu viharati sāmugaṁ nāma koliyānaṁ nigamo. Atha kho sambahulā sāmugiyā koliyaputtā yenāyasmā ānando tenupasaṅkamiṁsu; upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te sāmugiye koliyaputte āyasmā ānando etadavoca:

[¶74] “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 discover the system, and to realize extinguishment. What four? The factors of trying to be pure in ethics, mind, view, and freedom.

> Pali: “Cattārimāni, byagghapajjā, pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāya. Katamāni cattāri? Sīlapārisuddhipadhāniyaṅgaṁ, cittapārisuddhipadhāniyaṅgaṁ, diṭṭhipārisuddhipadhāniyaṅgaṁ, vimuttipārisuddhipadhāniyaṅgaṁ.

[¶75] And what is the factor of trying to be pure in ethics? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. This is called purity of ethics. 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, mindfulness, and situational awareness—is called the factor of trying to be pure in ethics.

> Pali: Katamañca, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṁ? Idha, byagghapajjā, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. Ayaṁ vuccati, byagghapajjā, sīlapārisuddhi. Iti evarūpiṁ sīlapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, sīlapārisuddhipadhāniyaṅgaṁ.

[¶76] And what is the factor of trying to be pure in mind? It’s when a mendicant, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called purity of mind. 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, mindfulness, and situational awareness—is called the factor of trying to be pure in mind.

> Pali: Katamañca, byagghapajjā, cittapārisuddhipadhāniyaṅgaṁ? Idha, byagghapajjā, bhikkhu vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, byagghapajjā, cittapārisuddhi. Iti evarūpiṁ cittapārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, cittapārisuddhipadhāniyaṅgaṁ.

[¶77] And what is the factor of trying to be pure in view? Take a mendicant 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’. This is called purity of view. 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, mindfulness, and situational awareness—is called the factor of trying to be pure in view.

> Pali: Katamañca, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṁ? Idha, byagghapajjā, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Ayaṁ vuccati, byagghapajjā, diṭṭhipārisuddhi. Iti evarūpiṁ diṭṭhipārisuddhiṁ aparipūraṁ vā …pe… tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, diṭṭhipārisuddhipadhāniyaṅgaṁ.

[¶78] And what is the factor of trying to be pure in freedom? That noble 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. Doing so, they experience perfect freedom. This is called purity of freedom. 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, mindfulness, and situational awareness—is called the factor of trying to be pure in freedom.

> Pali: Katamañca, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṁ? Sa kho so, byagghapajjā, ariyasāvako iminā ca sīlapārisuddhipadhāniyaṅgena samannāgato iminā ca cittapārisuddhipadhāniyaṅgena samannāgato iminā ca diṭṭhipārisuddhipadhāniyaṅgena samannāgato rajanīyesu dhammesu cittaṁ virājeti, vimocanīyesu dhammesu cittaṁ vimoceti. So rajanīyesu dhammesu cittaṁ virājetvā, vimocanīyesu dhammesu cittaṁ vimocetvā sammāvimuttiṁ phusati. Ayaṁ vuccati, byagghapajjā, vimuttipārisuddhi. Iti evarūpiṁ vimuttipārisuddhiṁ aparipūraṁ vā paripūressāmi paripūraṁ vā tattha tattha paññāya anuggahessāmīti, yo tattha chando ca vāyāmo ca ussāho ca ussoḷhī ca appaṭivānī ca sati ca sampajaññañca, idaṁ vuccati, byagghapajjā, vimuttipārisuddhipadhāniyaṅgaṁ.

[¶79] 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 discover the system, and to realize extinguishment.”

> Pali: Imāni kho, byagghapajjā, cattāri pārisuddhipadhāniyaṅgāni tena bhagavatā jānatā passatā arahatā sammāsambuddhena sammadakkhātāni sattānaṁ visuddhiyā sokaparidevānaṁ samatikkamāya dukkhadomanassānaṁ atthaṅgamāya ñāyassa adhigamāya nibbānassa sacchikiriyāyā”ti.

[¶80] > Pali: Catutthaṁ.

## 23. The Great Chapter · AN 4.195–4.197

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/23/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/23/#p-N

[¶0] AN 4.195 · With Vappa

> Pali: AN 4.195 · Vappasutta

[¶1] At one time the Buddha was staying in the land of the Sakyans, near Kapilavatthu in the Banyan Tree Monastery. Then Vappa of the Sakyans, a disciple of the Jains, went up to Venerable Mahāmoggallāna, bowed, and sat down to one side. Mahāmoggallāna said to him:

> Pali: Ekaṁ samayaṁ bhagavā sakkesu viharati kapilavatthusmiṁ nigrodhārāme. Atha kho vappo sakko nigaṇṭhasāvako yenāyasmā mahāmoggallāno tenupasaṅkami; upasaṅkamitvā āyasmantaṁ mahāmoggallānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho vappaṁ sakkaṁ nigaṇṭhasāvakaṁ āyasmā mahāmoggallāno etadavoca:

[¶2] “Vappa, take an individual who, due to the fading away of ignorance and the arising of knowledge, is restrained in body, speech, and mind. Do you see any reason why defilements giving rise to painful feelings would defile that person in the next life?”

> Pali: “Idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā. Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?

[¶3] “Sir, I do see such a case. Take someone who did bad deeds in a past life. But the result of that has not yet ripened. For this reason defilements giving rise to painful feelings would defile that person in the next life.” But this conversation between Mahāmoggallāna and Vappa was left unfinished.

> Pali: “Passāmahaṁ, bhante, taṁ ṭhānaṁ. Idhassa, bhante, pubbe pāpakammaṁ kataṁ avipakkavipākaṁ. Tatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti. Ayañceva kho pana āyasmato mahāmoggallānassa vappena sakkena nigaṇṭhasāvakena saddhiṁ antarākathā vippakatā hoti.

[¶4] 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, “Moggallāna, what were you sitting talking about just now? What conversation was left unfinished?”

> Pali: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito yena upaṭṭhānasālā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Nisajja kho bhagavā āyasmantaṁ mahāmoggallānaṁ etadavoca: “Kāya nuttha, moggallāna, etarahi kathāya sannisinnā; kā ca pana vo antarākathā vippakatā”ti?

[¶5] Moggallāna repeated the entire conversation to the Buddha, and concluded: “This was my conversation with Vappa that was unfinished when the Buddha arrived.”

> Pali: “Idhāhaṁ, bhante, vappaṁ sakkaṁ nigaṇṭhasāvakaṁ etadavocaṁ: ‘idhassa, vappa, kāyena saṁvuto vācāya saṁvuto manasā saṁvuto avijjāvirāgā vijjuppādā. Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan’ti? Evaṁ vutte, bhante, vappo sakko nigaṇṭhasāvako maṁ etadavoca: ‘passāmahaṁ, bhante, taṁ ṭhānaṁ. Idhassa, bhante, pubbe pāpakammaṁ kataṁ avipakkavipākaṁ. Tatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan’ti. Ayaṁ kho no, bhante, vappena sakkena nigaṇṭhasāvakena saddhiṁ antarākathā vippakatā; atha bhagavā anuppatto”ti.

[¶6] Then the Buddha said to Vappa, “Vappa, we can discuss this. But only if you grant what should be granted, and reject what should be rejected. And if you ask me the meaning of anything you don’t understand, saying: ‘Sir, why is this? What’s the meaning of that?’”

> Pali: Atha kho bhagavā vappaṁ sakkaṁ nigaṇṭhasāvakaṁ etadavoca: “sace me tvaṁ, vappa, anuññeyyañceva anujāneyyāsi, paṭikkositabbañca paṭikkoseyyāsi, yassa ca me bhāsitassa atthaṁ na jāneyyāsi mamevettha uttari paṭipuccheyyāsi: ‘idaṁ, bhante, kathaṁ, imassa ko attho’ti, siyā no ettha kathāsallāpo”ti.

[¶7] “Sir, let us discuss this. I will do as you say.”

> Pali: “Anuññeyyañcevāhaṁ, bhante, bhagavato anujānissāmi, paṭikkositabbañca paṭikkosissāmi, yassa cāhaṁ bhagavato bhāsitassa atthaṁ na jānissāmi bhagavantaṁyevettha uttari paṭipucchissāmi: ‘idaṁ, bhante, kathaṁ, imassa ko attho’ti? Hotu no ettha kathāsallāpo”ti.

[¶8] “What do you think, Vappa? There are distressing and feverish defilements that arise because of instigating bodily activity. These don’t occur in someone who refrains from such bodily activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present 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?”

> Pali: “Taṁ kiṁ maññasi, vappa, ye kāyasamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, kāyasamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti, sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?

[¶9] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶10] “What do you think, Vappa? There are distressing and feverish defilements that arise because of instigating verbal activity. These don’t occur in someone who refrains from such verbal activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present 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?”

> Pali: “Taṁ kiṁ maññasi, vappa, ye vacīsamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, vacīsamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?

[¶11] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶12] “What do you think, Vappa? There are distressing and feverish defilements that arise because of instigating mental activity. These don’t occur in someone who refrains from such mental activity. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present 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?”

> Pali: “Taṁ kiṁ maññasi, vappa, ye manosamārambhapaccayā uppajjanti āsavā vighātapariḷāhā, manosamārambhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?

[¶13] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶14] “What do you think, Vappa? There are distressing and feverish defilements that arise because of ignorance. These don’t occur when ignorance fades away and knowledge arises. They don’t perform any new deeds, and old deeds are eliminated by experiencing their results little by little. This wearing away is apparent in the present 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?”

> Pali: “Taṁ kiṁ maññasi, vappa, ye avijjāpaccayā uppajjanti āsavā vighātapariḷāhā, avijjāvirāgā vijjuppādā evaṁsa te āsavā vighātapariḷāhā na honti. So navañca kammaṁ na karoti, purāṇañca kammaṁ phussa phussa byantīkaroti. Sandiṭṭhikā nijjarā akālikā ehipassikā opaneyyikā paccattaṁ veditabbā viññūhi. Passasi no tvaṁ, vappa, taṁ ṭhānaṁ yatonidānaṁ purisaṁ dukkhavedaniyā āsavā assaveyyuṁ abhisamparāyan”ti?

[¶15] “No, sir.”

> Pali: “No hetaṁ, bhante”.

[¶16] “A mendicant whose mind is rightly freed like this has achieved six consistent responses. Seeing a sight with their eyes, they’re neither happy nor sad, but remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Knowing an idea with their mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ 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.’

> Pali: “Evaṁ sammā vimuttacittassa kho, vappa, bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṁ vedanaṁ vediyamāno ‘kāyapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; jīvitapariyantikaṁ vedanaṁ vediyamāno ‘jīvitapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti.

[¶17] Suppose there was a shadow cast by a post. Then along comes a person with a spade and basket. They cut down the post at its base, dig it up, and pull it out by its roots, right down to the fibers and stems. Then they split it apart, cut up the parts, and chop them into splinters. Next they dry the splinters in the wind and sun, burn them with fire, and reduce them to ashes. Then they whisk away the ashes in a strong wind, or glide them down a swift stream. And so the shadow cast by the post is cut off at the root, made like a palm stump, obliterated, and unable to arise in the future.

> Pali: Seyyathāpi, vappa, thūṇaṁ paṭicca chāyā paññāyati. Atha puriso āgaccheyya kuddālapiṭakaṁ ādāya. So taṁ thūṇaṁ mūle chindeyya; mūle chinditvā palikhaṇeyya; palikhaṇitvā mūlāni uddhareyya, antamaso usīranāḷimattānipi. So taṁ thūṇaṁ khaṇḍākhaṇḍikaṁ chindeyya. Khaṇḍākhaṇḍikaṁ chetvā phāleyya. Phāletvā sakalikaṁ sakalikaṁ kareyya. Sakalikaṁ sakalikaṁ katvā vātātape visoseyya. Vātātape visosetvā agginā ḍaheyya. Agginā ḍahetvā masiṁ kareyya. Masiṁ karitvā mahāvāte vā ophuṇeyya nadiyā vā sīghasotāya pavāheyya. Evaṁ hissa, vappa, yā thūṇaṁ paṭicca chāyā sā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.

[¶18] In the same way, a mendicant whose mind is rightly freed like this has achieved six consistent responses. Seeing a sight with their eyes, they’re neither happy nor sad, but remain equanimous, mindful and aware. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Knowing an idea with their mind, they’re neither happy nor sad, but remain equanimous, mindful and aware. Feeling the end of the body draw close, they understand: ‘I feel the end of the body draw close.’ Feeling the end of life draw close, they understand: ‘I feel the end of life draw close.’ 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.’”

> Pali: Evamevaṁ kho, vappa, evaṁ sammā vimuttacittassa bhikkhuno cha satatavihārā adhigatā honti. So cakkhunā rūpaṁ disvā neva sumano hoti na dummano; upekkhako viharati sato sampajāno. Sotena saddaṁ sutvā …pe… ghānena gandhaṁ ghāyitvā …pe… jivhāya rasaṁ sāyitvā …pe… kāyena phoṭṭhabbaṁ phusitvā …pe… manasā dhammaṁ viññāya neva sumano hoti na dummano; upekkhako viharati sato sampajāno. So kāyapariyantikaṁ vedanaṁ vediyamāno ‘kāyapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; jīvitapariyantikaṁ vedanaṁ vediyamāno ‘jīvitapariyantikaṁ vedanaṁ vediyāmī’ti pajānāti; ‘kāyassa bhedā uddhaṁ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāni sītī bhavissantī’ti pajānāti”.

[¶19] When he said this, Vappa the Sakyan, the disciple of the Jains, said to the Buddha:

> Pali: Evaṁ vutte, vappo sakko nigaṇṭhasāvako bhagavantaṁ etadavoca:

[¶20] “Sir, suppose there was a man who raised commercial horses for profit. But he never made any profit, and instead just got weary and frustrated. In the same way, I paid homage to those Jain fools for profit. But I never made any profit, and instead just got weary and frustrated. From this day forth, any confidence I had in those Jain fools I whisk away as in a strong wind, or glide away as down a swift stream.

> Pali: “seyyathāpi, bhante, puriso udayatthiko assapaṇiyaṁ poseyya. So udayañceva nādhigaccheyya, uttariñca kilamathassa vighātassa bhāgī assa. Evamevaṁ kho ahaṁ, bhante, udayatthiko bāle nigaṇṭhe payirupāsiṁ. Svāhaṁ udayañceva nādhigacchiṁ, uttariñca kilamathassa vighātassa bhāgī ahosiṁ. Esāhaṁ, bhante, ajjatagge yo me bālesu nigaṇṭhesu pasādo taṁ mahāvāte vā ophuṇāmi nadiyā vā sīghasotāya pavāhemi.

[¶21] Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

> Pali: Abhikkantaṁ, bhante …pe… upāsakaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶22] > Pali: Pañcamaṁ.

[¶23] AN 4.196 · With Sāḷha

> Pali: AN 4.196 · Sāḷhasutta

[¶24] At one time the Buddha was staying near Vesālī, at the Great Wood, in the hall with the peaked roof. Then Sāḷha and Abhaya the Licchavis went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ. Atha kho sāḷho ca licchavi abhayo ca licchavi yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinno kho sāḷho licchavi bhagavantaṁ etadavoca:

[¶25] “There are, sir, some ascetics and brahmins who advocate crossing the flood by means of two things: purification of ethics, and mortification in disgust of sin. What does the Buddha say about this?”

> Pali: “Santi, bhante, eke samaṇabrāhmaṇā dvayena oghassa nittharaṇaṁ paññapenti— sīlavisuddhihetu ca tapojigucchāhetu ca. Idha, bhante, bhagavā kimāhā”ti?

[¶26] “Sāḷha, purification of ethics is one of the factors of the ascetic life, I say. But those ascetics and brahmins who teach fervent mortification in disgust of sin—regarding it as essential and sticking to it—are incapable of crossing the flood. And those ascetics and brahmins whose livelihood and behavior by way of body, speech, and mind, is not pure are also incapable of knowing and seeing, of supreme awakening.

> Pali: “Sīlavisuddhiṁ kho ahaṁ, sāḷha, aññataraṁ sāmaññaṅganti vadāmi. Ye te, sāḷha, samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.

[¶27] Suppose a man who wanted to cross a river took a sharp axe into a wood. There he’d see a large green sal tree, straight and young and grown unskewed. He’d cut it down at the base, cut off the top, and completely strip off the branches and foliage. Then he’d trim it with axes and machetes, plane it, and sand it with a rock. Finally, he’d launch out on the river.

> Pali: Seyyathāpi, sāḷha, puriso nadiṁ taritukāmo tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahatiṁ sālalaṭṭhiṁ ujuṁ navaṁ akukkuccakajātaṁ. Tamenaṁ mūle chindeyya; mūle chetvā agge chindeyya; agge chetvā sākhāpalāsaṁ suvisodhitaṁ visodheyya; sākhāpalāsaṁ suvisodhitaṁ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; pāsāṇaguḷena dhovetvā nadiṁ patāreyya.

[¶28] What do you think, Sāḷha? Is that man capable of crossing the river?”

> Pali: Taṁ kiṁ maññasi, sāḷha, bhabbo nu kho so puriso nadiṁ taritun”ti?

[¶29] “No, sir. Why not? Because that green sal tree is well worked on the outside, but inside it’s still not cleared out. I’d expect that green sal tree to sink, and the man to come to ruin.”

> Pali: “No hetaṁ, bhante”. “Taṁ kissa hetu”? “Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā anto avisuddhā. Tassetaṁ pāṭikaṅkhaṁ—sālalaṭṭhi saṁsīdissati, puriso anayabyasanaṁ āpajjissatī”ti.

[¶30] “In the same way, Sāḷha, those ascetics and brahmins who teach fervent mortification in disgust of sin—regarding it as essential and sticking to it—are incapable of crossing the flood. And those ascetics and brahmins whose livelihood and behavior by way of body, speech, and mind is not pure are also incapable of knowing and seeing, of supreme awakening.

> Pali: “Evamevaṁ kho, sāḷha, ye te samaṇabrāhmaṇā tapojigucchāvādā tapojigucchāsārā tapojigucchāallīnā viharanti, abhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā aparisuddhakāyasamācārā aparisuddhavacīsamācārā aparisuddhamanosamācārā aparisuddhājīvā, abhabbā te ñāṇadassanāya anuttarāya sambodhāya.

[¶31] But those ascetics and brahmins who don’t teach mortification in disgust of sin—not regarding it as essential or sticking to it—are capable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening.

> Pali: Ye ca kho te, sāḷha, samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya.

[¶32] Suppose a man who wanted to cross a river took a sharp axe into a wood. There he’d see a large green sal tree, straight and young and grown unskewed. He’d cut it down at the base, cut off the top, and completely strip off the branches and foliage. Then he’d trim it with axes and machetes. Then he’d take a chisel and completely clear it out inside. Then he’d plane it, sand it with a rock, and make it into a boat. Finally he’d fix it with oars and rudder, and launch out on the river.

> Pali: Seyyathāpi, sāḷha, puriso nadiṁ taritukāmo tiṇhaṁ kuṭhāriṁ ādāya vanaṁ paviseyya. So tattha passeyya mahatiṁ sālalaṭṭhiṁ ujuṁ navaṁ akukkuccakajātaṁ. Tamenaṁ mūle chindeyya; mūle chinditvā agge chindeyya; agge chinditvā sākhāpalāsaṁ suvisodhitaṁ visodheyya; sākhāpalāsaṁ suvisodhitaṁ visodhetvā kuṭhārīhi taccheyya; kuṭhārīhi tacchetvā vāsīhi taccheyya; vāsīhi tacchetvā nikhādanaṁ ādāya anto suvisodhitaṁ visodheyya; anto suvisodhitaṁ visodhetvā lekhaṇiyā likheyya; lekhaṇiyā likhitvā pāsāṇaguḷena dhoveyya; pāsāṇaguḷena dhovetvā nāvaṁ kareyya; nāvaṁ katvā phiyārittaṁ bandheyya; phiyārittaṁ bandhitvā nadiṁ patāreyya.

[¶33] What do you think, Sāḷha? Is that man capable of crossing the river?”

> Pali: Taṁ kiṁ maññasi, sāḷha, bhabbo nu kho so puriso nadiṁ taritun”ti?

[¶34] “Yes, sir. Why is that? 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. I’d expect that boat to not sink, and the man to safely make it to the far shore.”

> Pali: “Evaṁ, bhante”. “Taṁ kissa hetu”? “Asu hi, bhante, sālalaṭṭhi bahiddhā suparikammakatā, anto suvisuddhā nāvākatā phiyārittabaddhā. Tassetaṁ pāṭikaṅkhaṁ: ‘nāvā na saṁsīdissati, puriso sotthinā pāraṁ gamissatī’”ti.

[¶35] “In the same way, Sāḷha, those ascetics and brahmins who don’t teach fervent mortification in disgust of sin—not regarding it as essential or sticking to it—are capable of crossing the flood. And those ascetics and brahmins whose behavior by way of body, speech, and mind is pure are also capable of knowing and seeing, of supreme awakening. Suppose there was a warrior who knew lots of fancy archery tricks. It is only with these three factors that he becomes worthy of a king, fit to serve a king, and is reckoned a factor of kingship. What three? He’s a long-distance shooter, a marksman, and one who shatters large objects.

> Pali: “Evamevaṁ kho, sāḷha, ye te samaṇabrāhmaṇā na tapojigucchāvādā na tapojigucchāsārā na tapojigucchāallīnā viharanti, bhabbā te oghassa nittharaṇāya. Yepi te, sāḷha, samaṇabrāhmaṇā parisuddhakāyasamācārā parisuddhavacīsamācārā parisuddhamanosamācārā parisuddhājīvā, bhabbā te ñāṇadassanāya anuttarāya sambodhāya. Seyyathāpi, sāḷha, yodhājīvo bahūni cepi kaṇḍacitrakāni jānāti; atha kho so tīhi ṭhānehi rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati. Katamehi tīhi? Dūrepātī ca, akkhaṇavedhī ca, mahato ca kāyassa padāletā.

[¶36] Just as a warrior is a long-distance shooter, a noble disciple has right immersion. A noble disciple with right immersion truly sees any kind of form at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> form—with right understanding: ‘This is not mine, I am not this, this is not my self.’ They truly see any kind of feeling … perception … choices … consciousness at all—past, future, or present; internal or external; solid or subtle; inferior or superior; far or near: <em>all</em> consciousness—with right understanding: ‘This is not mine, I am not this, this is not my self.’

> Pali: Seyyathāpi, sāḷha, yodhājīvo dūrepātī; evamevaṁ kho, sāḷha, ariyasāvako sammāsamādhi hoti. Sammāsamādhi, sāḷha, ariyasāvako yaṁ kiñci rūpaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā sabbaṁ rūpaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati. Yā kāci vedanā … yā kāci saññā … ye keci saṅkhārā … yaṁ kiñci viññāṇaṁ atītānāgatapaccuppannaṁ ajjhattaṁ vā bahiddhā vā oḷārikaṁ vā sukhumaṁ vā hīnaṁ vā paṇītaṁ vā yaṁ dūre santike vā, sabbaṁ viññāṇaṁ ‘netaṁ mama, nesohamasmi, na meso attā’ti evametaṁ yathābhūtaṁ sammappaññāya passati.

[¶37] Just as a warrior is a marksman, a noble disciple has right view. A noble 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’.

> Pali: Seyyathāpi, sāḷha, yodhājīvo akkhaṇavedhī; evamevaṁ kho, sāḷha, ariyasāvako sammādiṭṭhi hoti. Sammādiṭṭhi, sāḷha, ariyasāvako ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

[¶38] Just as a warrior shatters large objects, a noble disciple has right freedom. A noble disciple with right freedom shatters the great mass of ignorance.”

> Pali: Seyyathāpi, sāḷha, yodhājīvo mahato kāyassa padāletā; evamevaṁ kho, sāḷha, ariyasāvako sammāvimutti hoti. Sammāvimutti, sāḷha, ariyasāvako mahantaṁ avijjākkhandhaṁ padāletī”ti.

[¶39] > Pali: Chaṭṭhaṁ.

[¶40] AN 4.197 · Queen Mallikā

> Pali: AN 4.197 · Mallikādevīsutta

[¶41] At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Queen Mallikā went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho mallikā devī yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho mallikā devī bhagavantaṁ etadavoca:

[¶42] “What is the cause, sir, what is the reason why in this life some ladies are ugly, unattractive, and bad-looking; and poor, with few assets and possessions; and insignificant?

> Pali: “Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca?

[¶43] And why are some ladies ugly, unattractive, and bad-looking; but rich, affluent, wealthy, and illustrious?

> Pali: Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca?

[¶44] And why are some ladies attractive, good-looking, lovely, of surpassing beauty; but poor, with few assets and possessions; and insignificant?

> Pali: Ko nu kho, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca?

[¶45] And why are some ladies attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious?”

> Pali: Ko pana, bhante, hetu ko paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti?

[¶46] “Take a lady who is irritable and bad-tempered. Even when criticized a little bit she loses her temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. She doesn’t give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. And she’s jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others. If she comes back to this place after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking; and poor, with few assets and possessions; and insignificant.

> Pali: “Idha, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. Issāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati. Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca.

[¶47] Take another lady who is irritable and bad-tempered. … But she does give to ascetics or brahmins … And she’s not jealous … If she comes back to this place after passing away, wherever she is reborn she’s ugly, unattractive, and bad-looking; but rich, affluent, wealthy, and illustrious.

> Pali: Idha pana, mallike, ekacco mātugāmo kodhanā hoti upāyāsabahulā. Appampi vuttā samānā abhisajjati kuppati byāpajjati patitthīyati, kopañca dosañca appaccayañca pātukaroti. Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati. Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.

[¶48] Take another lady who isn’t irritable and bad-tempered. … But she doesn’t give to ascetics or brahmins … And she’s jealous … If she comes back to this place after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty; but poor, with few assets and possessions; and insignificant.

> Pali: Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. Sā na dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. Issāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu issati upadussati issaṁ bandhati. Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca.

[¶49] Take another lady who isn’t irritable and bad-tempered. … She gives to ascetics and brahmins … And she’s not jealous … If she comes back to this place after passing away, wherever she is reborn she’s attractive, good-looking, lovely, of surpassing beauty; and rich, affluent, wealthy, and illustrious.

> Pali: Idha pana, mallike, ekacco mātugāmo akkodhanā hoti anupāyāsabahulā. Bahumpi vuttā samānā nābhisajjati na kuppati na byāpajjati na patitthīyati, na kopañca dosañca appaccayañca pātukaroti. Sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. Anissāmanikā kho pana hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṁ bandhati. Sā ce tato cutā itthattaṁ āgacchati, sā yattha yattha paccājāyati abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca.

[¶50] This is why some ladies are ugly … and poor … and insignificant. And some ladies are ugly … but rich … and illustrious. And some ladies are attractive … but poor … and insignificant. And some ladies are attractive … and rich … and illustrious.”

> Pali: Ayaṁ kho, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; daliddā ca hoti appassakā appabhogā appesakkhā ca. Ayaṁ pana, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo dubbaṇṇā ca hoti durūpā supāpikā dassanāya; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā ca. Ayaṁ kho, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; daliddā ca hoti appassakā appabhogā appesakkhā ca. Ayaṁ pana, mallike, hetu ayaṁ paccayo, yena midhekacco mātugāmo abhirūpā ca hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā; aḍḍhā ca hoti mahaddhanā mahābhogā mahesakkhā cā”ti.

[¶51] When this was said, Queen Mallikā said to the Buddha:

> Pali: Evaṁ vutte, mallikā devī bhagavantaṁ etadavoca:

[¶52] “Sir, in another life I must have been irritable and bad-tempered. Even when lightly criticized I must have lost my temper, becoming annoyed, hostile, and hard-hearted, and displaying annoyance, hate, and bitterness. For now I am ugly, unattractive, and bad-looking.

> Pali: “yā nūnāhaṁ, bhante, aññaṁ jātiṁ kodhanā ahosiṁ upāyāsabahulā, appampi vuttā samānā abhisajjiṁ kuppiṁ byāpajjiṁ patitthīyiṁ kopañca dosañca appaccayañca pātvākāsiṁ, sāhaṁ, bhante, etarahi dubbaṇṇā durūpā supāpikā dassanāya.

[¶53] 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.

> Pali: Yā nūnāhaṁ, bhante, aññaṁ jātiṁ dātā ahosiṁ samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ, sāhaṁ, bhante, etarahi aḍḍhā mahaddhanā mahābhogā.

[¶54] 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. In this royal court I command maidens of the aristocrats, brahmins, and householders. So, sir, from this day forth I will not be irritable and bad-tempered. Even when heavily criticized I won’t lose my temper, become annoyed, hostile, and hard-hearted, or display annoyance, hate, and bitterness. I will give to ascetics or brahmins such things as food, drink, clothing, vehicles; garlands, fragrance, and makeup; and bed, house, and lighting. I will not be jealous, envying, resenting, and begrudging the possessions, honor, respect, reverence, homage, and veneration given to others.

> Pali: Yā nūnāhaṁ, bhante, aññaṁ jātiṁ anissāmanikā ahosiṁ, paralābhasakkāragarukāramānanavandanapūjanāsu na issiṁ na upadussiṁ na issaṁ bandhiṁ, sāhaṁ, bhante, etarahi mahesakkhā. Santi kho pana, bhante, imasmiṁ rājakule khattiyakaññāpi brāhmaṇakaññāpi gahapatikaññāpi, tāsāhaṁ issarādhipaccaṁ kāremi. Esāhaṁ, bhante, ajjatagge akkodhanā bhavissāmi anupāyāsabahulā, bahumpi vuttā samānā nābhisajjissāmi na kuppissāmi na byāpajjissāmi na patitthīyissāmi, kopañca dosañca appaccayañca na pātukarissāmi; dassāmi samaṇassa vā brāhmaṇassa vā annaṁ pānaṁ vatthaṁ yānaṁ mālāgandhavilepanaṁ seyyāvasathapadīpeyyaṁ. Anissāmanikā bhavissāmi, paralābhasakkāragarukāramānanavandanapūjanāsu na ississāmi na upadussissāmi na issaṁ bandhissāmi.

[¶55] Excellent, sir! … From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”

> Pali: Abhikkantaṁ, bhante …pe… upāsikaṁ maṁ, bhante, bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

[¶56] > Pali: Sattamaṁ.

## 24. The Great Chapter · AN 4.198–4.200

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/24/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/24/#p-N

[¶0] AN 4.198 · Fervent Mortification of Oneself

> Pali: AN 4.198 · Attantapasutta

[¶1] “Mendicants, these four individuals are found in the world. What four?

> Pali: “Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?

[¶2] One individual mortifies themselves, pursuing the practice of mortifying themselves.

> Pali: Idha, bhikkhave, ekacco puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

[¶3] One individual mortifies others, pursuing the practice of mortifying others.

> Pali: Idha pana, bhikkhave, ekacco puggalo parantapo hoti paraparitāpanānuyogamanuyutto.

[¶4] One individual mortifies themselves and others, pursuing the practice of mortifying themselves and others.

> Pali: Idha pana, bhikkhave, ekacco puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto, parantapo ca paraparitāpanānuyogamanuyutto.

[¶5] One individual neither mortifies themselves nor others, pursuing the practice of not mortifying themselves or others. They live without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.

> Pali: Idha pana, bhikkhave, ekacco puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So neva attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.

[¶6] And how does one individual mortify themselves, pursuing the practice of mortifying themselves? It’s when someone goes naked, ignoring conventions. They lick their hands, and don’t come or wait when called. They don’t consent to food brought to them, or food prepared on their behalf, or an invitation for a meal. 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 lives with a man; or where there’s a hound waiting or flies buzzing. They accept no fish or meat or beer or wine, and drink no fermented gruel. 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 feed on one saucer a day, two saucers a day, up to seven saucers a day. 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.

> Pali: Kathañca, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco acelako hoti muttācāro hatthāpalekhano naehibhaddantiko natiṭṭhabhaddantiko nābhihaṭaṁ na uddissakataṁ na nimantanaṁ sādiyati. So na kumbhimukhā paṭiggaṇhāti, na kaḷopimukhā paṭiggaṇhāti, na eḷakamantaraṁ na daṇḍamantaraṁ na musalamantaraṁ na dvinnaṁ bhuñjamānānaṁ na gabbhiniyā na pāyamānāya na purisantaragatāya na saṅkittīsu na yattha sā upaṭṭhito hoti na yattha makkhikā saṇḍasaṇḍacārinī na macchaṁ na maṁsaṁ na suraṁ na merayaṁ na thusodakaṁ pivati. So ekāgāriko vā hoti ekālopiko dvāgāriko vā hoti dvālopiko …pe… sattāgāriko vā hoti sattālopiko; ekissāpi dattiyā yāpeti dvīhipi dattīhi yāpeti …pe… sattahipi dattīhi yāpeti; ekāhikampi āhāraṁ āhāreti dvāhikampi āhāraṁ āhāreti …pe… sattāhikampi āhāraṁ āhāreti. Iti evarūpaṁ aḍḍhamāsikampi pariyāyabhattabhojanānuyogamanuyutto viharati.

[¶7] 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.

> Pali: So sākabhakkhopi hoti sāmākabhakkhopi hoti nīvārabhakkhopi hoti daddulabhakkhopi hoti haṭabhakkhopi hoti kaṇabhakkhopi hoti ācāmabhakkhopi hoti piññākabhakkhopi hoti tiṇabhakkhopi hoti gomayabhakkhopi hoti; vanamūlaphalāhāropi yāpeti pavattaphalabhojī.

[¶8] They wear robes of sunn hemp, mixed hemp, corpse-wrapping cloth, rags, lodh tree bark, antelope hide (whole or in strips), kusa grass, bark, wood-chips, human hair, horse-tail hair, or owls’ wings. They tear out hair and beard, pursuing this practice. They constantly stand, turning down seats. They squat, committed to the endeavor of squatting. They lie on a mat of thorns, making a mat of thorns their bed. They’re devoted to ritual bathing three times a day, including at dusk. And so they live pursuing these various ways of mortifying and tormenting the body. That’s how one individual mortifies themselves, pursuing the practice of mortifying themselves.

> Pali: So sāṇānipi dhāreti masāṇānipi dhāreti chavadussānipi dhāreti paṁsukūlānipi dhāreti tirīṭānipi dhāreti ajinampi dhāreti ajinakkhipampi dhāreti kusacīrampi dhāreti vākacīrampi dhāreti phalakacīrampi dhāreti kesakambalampi dhāreti vāḷakambalampi dhāreti ulūkapakkhampi dhāreti; kesamassulocakopi hoti kesamassulocanānuyogamanuyutto; ubbhaṭṭhakopi hoti āsanappaṭikkhitto; ukkuṭikopi hoti ukkuṭikappadhānamanuyutto; kaṇṭakāpassayikopi hoti kaṇṭakāpassaye seyyaṁ kappeti; sāyatatiyakampi udakorohanānuyogamanuyutto viharati. Iti evarūpaṁ anekavihitaṁ kāyassa ātāpanaparitāpanānuyogamanuyutto viharati. Evaṁ kho, bhikkhave, puggalo attantapo hoti attaparitāpanānuyogamanuyutto.

[¶9] And how does one individual mortify others, pursuing the practice of mortifying others? It’s when an individual 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. That’s how one individual mortifies others, pursuing the practice of mortifying others.

> Pali: Kathañca, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako goghātako bandhanāgāriko, ye vā panaññepi keci kurūrakammantā. Evaṁ kho, bhikkhave, puggalo parantapo hoti paraparitāpanānuyogamanuyutto.

[¶10] And how does one individual mortify themselves and others, pursuing the practice of mortifying themselves and others? It’s when an individual is an anointed aristocratic king or a well-to-do brahmin. He has a new ceremonial hall built to the east of the citadel. 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 hall with his chief queen and the brahmin high priest. There he lies on the bare ground strewn with grass. 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 served to the sacred flame. The calf feeds on the leftovers. He says: ‘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!’ His bondservants, servants, and workers do their jobs under threat of punishment and danger, weeping, with tearful faces. That’s how one individual mortifies themselves and others, pursuing the practice of mortifying themselves and others.

> Pali: Kathañca, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto? Idha, bhikkhave, ekacco puggalo rājā vā hoti khattiyo muddhāvasitto, brāhmaṇo vā hoti mahāsālo. So puratthimena nagarassa navaṁ santhāgāraṁ kārāpetvā kesamassuṁ ohāretvā kharājinaṁ nivāsetvā sappitelena kāyaṁ abbhañjitvā magavisāṇena piṭṭhiṁ kaṇḍuvamāno navaṁ santhāgāraṁ pavisati, saddhiṁ mahesiyā brāhmaṇena ca purohitena. So tattha anantarahitāya bhūmiyā haritupalittāya seyyaṁ kappeti. Ekissāya gāviyā sarūpavacchāya yaṁ ekasmiṁ thane khīraṁ hoti tena rājā yāpeti; yaṁ dutiyasmiṁ thane khīraṁ hoti tena mahesī yāpeti; yaṁ tatiyasmiṁ thane khīraṁ hoti tena brāhmaṇo purohito yāpeti; yaṁ catutthasmiṁ thane khīraṁ hoti tena aggiṁ juhati; avasesena vacchako yāpeti. So evamāha: ‘ettakā usabhā haññantu yaññatthāya, ettakā vacchatarā haññantu yaññatthāya, ettakā vacchatariyo haññantu yaññatthāya, ettakā ajā haññantu yaññatthāya, ettakā urabbhā haññantu yaññatthāya, ettakā assā haññantu yaññatthāya, ettakā rukkhā chijjantu yūpatthāya, ettakā dabbhā lūyantu barihisatthāyā’ti. Yepissa te honti dāsāti vā pessāti vā kammakarāti vā tepi daṇḍatajjitā bhayatajjitā assumukhā rudamānā parikammāni karonti. Evaṁ kho, bhikkhave, puggalo attantapo ca hoti attaparitāpanānuyogamanuyutto parantapo ca paraparitāpanānuyogamanuyutto.

[¶11] And how does one individual neither mortify themselves nor others, pursuing the practice of not mortifying themselves or others, living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine? 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 fit for training, teacher of gods and humans, awakened, blessed. He has realized with his own insight this world—with its gods, Māras, and divinities, this population with its ascetics and brahmins, gods and humans—and he makes it known to others. 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. A householder hears that teaching, or a householder’s child, or someone reborn in a good family. They gain faith in the Realized One and reflect: ‘Life at home is cramped and dirty, life gone forth is wide open. It’s not easy for someone living at home to lead the spiritual life utterly full and pure, like a polished shell. Why don’t I shave off my hair and beard, dress in ocher robes, and go forth from the lay life to homelessness?’ 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.

> Pali: Kathañca, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto? So anattantapo aparantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati. Idha, bhikkhave, tathāgato loke uppajjati arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ, kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Taṁ dhammaṁ suṇāti gahapati vā gahapatiputto vā aññatarasmiṁ vā kule paccājāto. So taṁ dhammaṁ sutvā tathāgate saddhaṁ paṭilabhati. So tena saddhāpaṭilābhena samannāgato iti paṭisañcikkhati: ‘sambādho gharāvāso rajāpatho, abbhokāso pabbajjā; nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan’ti. So aparena samayena appaṁ vā bhogakkhandhaṁ pahāya, mahantaṁ vā bhogakkhandhaṁ pahāya, appaṁ vā ñātiparivaṭṭaṁ pahāya, mahantaṁ vā ñātiparivaṭṭaṁ pahāya, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajati.

[¶12] Once they’ve gone forth, they take up the training and livelihood of the mendicants. They give up killing living creatures, renouncing the rod and the sword. They’re scrupulous and kind, living full of sympathy for all living beings. They give up stealing. They take only what’s given, and expect only what’s given. They keep themselves clean by not thieving. They give up unchastity. They are chaste, set apart, refraining from the vulgar act of sex. They give up lying. They speak the truth and stick to the truth. They’re honest and dependable, and don’t trick the world with their words. They give up backbiting. 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 and support those who are united, 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, endearing, 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 teaching and training. They say things at the right time which are valuable, reasonable, succinct, and beneficial.

> Pali: So evaṁ pabbajito samāno bhikkhūnaṁ sikkhāsājīvasamāpanno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato hoti nihitadaṇḍo nihitasattho lajjī dayāpanno, sabbapāṇabhūtahitānukampī viharati. Adinnādānaṁ pahāya adinnādānā paṭivirato hoti dinnādāyī dinnapāṭikaṅkhī, athenena sucibhūtena attanā viharati. Abrahmacariyaṁ pahāya brahmacārī hoti ārācārī virato asaddhammā gāmadhammā. Musāvādaṁ pahāya musāvādā paṭivirato hoti saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. Pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato hoti, na ito sutvā amutra akkhātā imesaṁ bhedāya, na amutra vā sutvā imesaṁ akkhātā amūsaṁ bhedāya; iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā hoti. Pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato hoti; yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā tathārūpiṁ vācaṁ bhāsitā hoti. Samphappalāpaṁ pahāya samphappalāpā paṭivirato hoti kālavādī bhūtavādī atthavādī dhammavādī vinayavādī; nidhānavatiṁ vācaṁ bhāsitā hoti kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ.

[¶13] They refrain from injuring plants and seeds. They eat in one part of the day, abstaining from eating at night and food at the wrong time. They refrain from seeing shows of dancing, singing, and music. They refrain from attiring and adorning themselves with garlands, fragrance, and makeup. They refrain from high and luxurious beds. They refrain from receiving gold and currency, raw grains, raw meat, women and girls, male and female bondservants, goats and sheep, chickens and pigs, elephants, cows, horses, and mares, and fields and land. They refrain from running errands and messages; buying and selling; falsifying weights, metals, or measures; bribery, fraud, cheating, and duplicity; mutilation, murder, abduction, banditry, plunder, and violence.

> Pali: So bījagāmabhūtagāmasamārambhā paṭivirato hoti. Ekabhattiko hoti rattūparato virato vikālabhojanā. Naccagītavāditavisūkadassanā paṭivirato hoti. Mālāgandhavilepanadhāraṇamaṇḍanavibhūsanaṭṭhānā paṭivirato hoti. Uccāsayanamahāsayanā paṭivirato hoti. Jātarūparajatapaṭiggahaṇā paṭivirato hoti. Āmakadhaññapaṭiggahaṇā paṭivirato hoti. Āmakamaṁsapaṭiggahaṇā paṭivirato hoti. Itthikumārikapaṭiggahaṇā paṭivirato hoti. Dāsidāsapaṭiggahaṇā paṭivirato hoti. Ajeḷakapaṭiggahaṇā paṭivirato hoti. Kukkuṭasūkarapaṭiggahaṇā paṭivirato hoti. Hatthigavāssavaḷavapaṭiggahaṇā paṭivirato hoti. Khettavatthupaṭiggahaṇā paṭivirato hoti. Dūteyyapahiṇagamanānuyogā paṭivirato hoti. Kayavikkayā paṭivirato hoti. Tulākūṭakaṁsakūṭamānakūṭā paṭivirato hoti. Ukkoṭanavañcananikatisāciyogā paṭivirato hoti. Chedanavadhabandhanaviparāmosaālopasahasākārā paṭivirato hoti.

[¶14] They’re content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. They’re like a bird: wherever it flies, wings are its only burden. In the same way, a mendicant is content with robes to look after the body and almsfood to look after the belly. Wherever they go, they set out taking only these things. When they have this spectrum of noble ethics, they experience a blameless happiness inside themselves.

> Pali: So santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati samādāyeva pakkamati. Seyyathāpi nāma pakkhī sakuṇo yena yeneva ḍeti, sapattabhārova ḍeti; evamevaṁ bhikkhu santuṭṭho hoti kāyaparihārikena cīvarena kucchiparihārikena piṇḍapātena. So yena yeneva pakkamati, samādāyeva pakkamati. So iminā ariyena sīlakkhandhena samannāgato ajjhattaṁ anavajjasukhaṁ paṭisaṁvedeti.

[¶15] 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 qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of sight, and achieving its restraint. Hearing a sound with their ears … Smelling an odor with their nose … Tasting a flavor with their tongue … Encountering a touch with their body … Knowing an idea with their mind, they don’t get caught up in the features and details. If the faculty of mind were left unrestrained, bad unskillful qualities of covetousness and displeasure would become overwhelming. For this reason, they practice restraint, protecting the faculty of mind, and achieving its restraint. When they have this noble sense restraint, they experience an unsullied bliss inside themselves.

> Pali: So cakkhunā rūpaṁ disvā na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ cakkhundriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati cakkhundriyaṁ; cakkhundriye saṁvaraṁ āpajjati. Sotena saddaṁ sutvā … ghānena gandhaṁ ghāyitvā … jivhāya rasaṁ sāyitvā … kāyena phoṭṭhabbaṁ phusitvā … manasā dhammaṁ viññāya na nimittaggāhī hoti nānubyañjanaggāhī. Yatvādhikaraṇamenaṁ manindriyaṁ asaṁvutaṁ viharantaṁ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṁ, tassa saṁvarāya paṭipajjati; rakkhati manindriyaṁ; manindriye saṁvaraṁ āpajjati. So iminā ariyena indriyasaṁvarena samannāgato ajjhattaṁ abyāsekasukhaṁ paṭisaṁvedeti.

[¶16] They act with situational awareness 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.

> Pali: So abhikkante paṭikkante sampajānakārī hoti, ālokite vilokite sampajānakārī hoti, samiñjite pasārite sampajānakārī hoti, saṅghāṭipattacīvaradhāraṇe sampajānakārī hoti, asite pīte khāyite sāyite sampajānakārī hoti, uccārapassāvakamme sampajānakārī hoti, gate ṭhite nisinne sutte jāgarite bhāsite tuṇhībhāve sampajānakārī hoti.

[¶17] When they have this spectrum of noble ethics, this noble contentment, this noble sense restraint, and this noble mindfulness and situational awareness, 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. After the meal, they return from almsround, sit down cross-legged, set their body straight, and bring mindfulness to the present. Giving up covetousness for the world, they meditate with a heart rid of covetousness, cleansing the mind of covetousness. Giving up ill will and malevolence, they meditate with a mind rid of ill will, full of sympathy for all living beings, cleansing the mind of ill will. Giving up dullness and drowsiness, they meditate with a mind rid of dullness and drowsiness, perceiving light, mindful and aware, cleansing the mind of dullness and drowsiness. Giving up restlessness and remorse, they meditate without restlessness, their mind settled internally, cleansing the mind of restlessness and remorse. Giving up doubt, they meditate having gone beyond doubt, not undecided about skillful qualities, cleansing the mind of doubt. They give up these five hindrances, corruptions of the heart that weaken wisdom. Then, quite secluded from sensual pleasures, secluded from unskillful qualities, they enter and remain in the first absorption … second absorption … third absorption … fourth absorption.

> Pali: So iminā ca ariyena sīlakkhandhena samannāgato, imāya ca ariyāya santuṭṭhiyā samannāgato, iminā ca ariyena indriyasaṁvarena samannāgato, iminā ca ariyena satisampajaññena samannāgato vivittaṁ senāsanaṁ bhajati araññaṁ rukkhamūlaṁ pabbataṁ kandaraṁ giriguhaṁ susānaṁ vanappatthaṁ abbhokāsaṁ palālapuñjaṁ. So pacchābhattaṁ piṇḍapātapaṭikkanto nisīdati pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā. So abhijjhaṁ loke pahāya vigatābhijjhena cetasā viharati, abhijjhāya cittaṁ parisodheti. Byāpādapadosaṁ pahāya abyāpannacitto viharati sabbapāṇabhūtahitānukampī, byāpādapadosā cittaṁ parisodheti. Thinamiddhaṁ pahāya vigatathinamiddho viharati ālokasaññī sato sampajāno, thinamiddhā cittaṁ parisodheti. Uddhaccakukkuccaṁ pahāya anuddhato viharati ajjhattaṁ vūpasantacitto, uddhaccakukkuccā cittaṁ parisodheti. Vicikicchaṁ pahāya tiṇṇavicikiccho viharati akathaṅkathī kusalesu dhammesu, vicikicchāya cittaṁ parisodheti. So ime pañca nīvaraṇe pahāya cetaso upakkilese paññāya dubbalīkaraṇe vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati.

[¶18] When their mind has become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—they extend it toward recollection of past lives … knowledge of the death and rebirth of sentient beings … knowledge of the ending of defilements. 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’.

> Pali: So evaṁ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigatūpakkilese mudubhūte kammaniye ṭhite āneñjappatte pubbenivāsānussatiñāṇāya …pe… sattānaṁ cutūpapātañāṇāya …pe… āsavānaṁ khayañāṇāya cittaṁ abhininnāmeti. So ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. ‘Ime āsavā’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavasamudayo’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodho’ti yathābhūtaṁ pajānāti, ‘ayaṁ āsavanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti.

[¶19] Knowing and seeing like this, their mind is freed from the defilements of sensuality, desire to be reborn, and ignorance. When they’re freed, they know they’re freed.

> Pali: Tassa evaṁ jānato evaṁ passato kāmāsavāpi cittaṁ vimuccati, bhavāsavāpi cittaṁ vimuccati, avijjāsavāpi cittaṁ vimuccati; vimuttasmiṁ vimuttamiti ñāṇaṁ hoti.

[¶20] They understand: ‘Rebirth is ended, the spiritual journey has been completed, what had to be done has been done, there is nothing further for this place.’ That’s how one individual neither mortifies themselves nor others, pursuing the practice of not mortifying themselves or others, living without wishes in this very life, quenched, cooled, experiencing bliss, with self become divine.

> Pali: ‘Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā’ti pajānāti. Evaṁ kho, bhikkhave, puggalo nevattantapo hoti nāttaparitāpanānuyogamanuyutto na parantapo na paraparitāpanānuyogamanuyutto. So na attantapo na parantapo diṭṭheva dhamme nicchāto nibbuto sītībhūto sukhappaṭisaṁvedī brahmabhūtena attanā viharati.

[¶21] These are the four individuals found in the world.”

> Pali: Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.

[¶22] > Pali: Aṭṭhamaṁ.

[¶23] AN 4.199 · Craving, the Weaver

> Pali: AN 4.199 · Taṇhāsutta

[¶24] The Buddha said this:

> Pali: Bhagavā etadavoca:

[¶25] “Mendicants, I will teach you about craving—the weaver, the migrant, the creeping, the clinging. This world is choked by it, enveloped 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. Listen and apply your mind well, I will speak.”

> Pali: “taṇhaṁ vo, bhikkhave, desessāmi jāliniṁ saritaṁ visaṭaṁ visattikaṁ, yāya ayaṁ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶26] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶27] “And what is that craving …? There are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior.

> Pali: “Katamā ca sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṁ loko uddhasto pariyonaddho tantākulakajāto gulāguṇṭhikajāto muñjapabbajabhūto apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattati? Aṭṭhārasa kho panimāni, bhikkhave, taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.

[¶28] What are the eighteen currents of craving that derive from the interior? 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’. These are the eighteen currents of craving that derive from the interior.

> Pali: Katamāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya? Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti. Imāni aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya.

[¶29] What are the eighteen currents of craving that derive from the exterior? 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’. These are the eighteen currents of craving that derive from the exterior.

> Pali: Katamāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya? Imināsmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti. Imāni aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya.

[¶30] So there are eighteen currents of craving that derive from the interior, and eighteen that derive from the exterior. These are called the thirty-six currents of craving. Each of these pertain to the past, future, and present, making one hundred and eight currents of craving.

> Pali: Iti aṭṭhārasa taṇhāvicaritāni ajjhattikassa upādāya, aṭṭhārasa taṇhāvicaritāni bāhirassa upādāya. Imāni vuccanti, bhikkhave, chattiṁsa taṇhāvicaritāni. Iti evarūpāni atītāni chattiṁsa taṇhāvicaritāni, anāgatāni chattiṁsa taṇhāvicaritāni, paccuppannāni chattiṁsa taṇhāvicaritāni. Evaṁ aṭṭhasataṁ taṇhāvicaritaṁ honti.

[¶31] This is that craving—the weaver, the migrant, the creeping, the clinging. This world is choked by it, enveloped 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.”

> Pali: Ayaṁ kho sā, bhikkhave, taṇhā jālinī saritā visaṭā visattikā, yāya ayaṁ loko uddhasto pariyonaddho tantākulakajāto guṇāguṇṭhikajāto muñjapabbajabhūto apāyaṁ duggatiṁ vinipātaṁ saṁsāraṁ nātivattatī”ti.

[¶32] > Pali: Navamaṁ.

[¶33] AN 4.200 · Fondness

> Pali: AN 4.200 · Pemasutta

[¶34] “Mendicants, these four things are born. What four?

> Pali: “Cattārimāni, bhikkhave, pemāni jāyanti. Katamāni cattāri?

[¶35] Fondness is born of fondness,

> Pali: Pemā pemaṁ jāyati,

[¶36] hate is born of fondness,

> Pali: pemā doso jāyati,

[¶37] fondness is born of hate, and

> Pali: dosā pemaṁ jāyati,

[¶38] hate is born of hate.

> Pali: dosā doso jāyati.

[¶39] And how is fondness born of fondness? It’s when someone likes, loves, and cares for an individual. Others treat them with liking, love, and care. They think: ‘These others like the individual I like.’ And so fondness for them springs up. That’s how fondness is born of fondness.

> Pali: Kathañca, bhikkhave, pemā pemaṁ jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṁ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu pemaṁ janeti. Evaṁ kho, bhikkhave, pemā pemaṁ jāyati.

[¶40] And how is hate born of fondness? It’s when someone likes, loves, and cares for an individual. Others treat them with disliking, loathing, and detestation. They think: ‘These others dislike the individual I like.’ And so hate for them springs up. That’s how hate is born of fondness.

> Pali: Kathañca, bhikkhave, pemā doso jāyati? Idha, bhikkhave, puggalo puggalassa iṭṭho hoti kanto manāpo. Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo iṭṭho kanto manāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu dosaṁ janeti. Evaṁ kho, bhikkhave, pemā doso jāyati.

[¶41] And how is fondness born of hate? It’s when someone dislikes, loathes, and detests an individual. Others treat them with disliking, loathing, and detestation. They think: ‘These others dislike the individual I dislike.’ And so fondness for them springs up. That’s how fondness is born of hate.

> Pali: Kathañca, bhikkhave, dosā pemaṁ jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṁ pare aniṭṭhena akantena amanāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare aniṭṭhena akantena amanāpena samudācarantī’ti. So tesu pemaṁ janeti. Evaṁ kho, bhikkhave, dosā pemaṁ jāyati.

[¶42] And how is hate born of hate? It’s when someone dislikes, loathes, and detests an individual. Others treat them with liking, love, and care. They think: ‘These others like the individual I dislike.’ And so hate for them springs up. That’s how hate is born of hate.

> Pali: Kathañca, bhikkhave, dosā doso jāyati? Idha, bhikkhave, puggalo puggalassa aniṭṭho hoti akanto amanāpo. Taṁ pare iṭṭhena kantena manāpena samudācaranti. Tassa evaṁ hoti: ‘yo kho myāyaṁ puggalo aniṭṭho akanto amanāpo, taṁ pare iṭṭhena kantena manāpena samudācarantī’ti. So tesu dosaṁ janeti. Evaṁ kho, bhikkhave, dosā doso jāyati.

[¶43] These are the four things that are born.

> Pali: Imāni kho, bhikkhave, cattāri pemāni jāyanti.

[¶44] A time comes when a mendicant … enters and remains in the first absorption. At that time they have no fondness born of fondness, hate born of fondness, fondness born of hate, or hate born of hate.

> Pali: Yasmiṁ, bhikkhave, samaye bhikkhu vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti.

[¶45] A time comes when a mendicant … enters and remains in the second absorption … third absorption … fourth absorption. At that time they have no fondness born of fondness, hate born of fondness, fondness born of hate, or hate born of hate.

> Pali: Yasmiṁ, bhikkhave, samaye bhikkhu vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… tatiyaṁ jhānaṁ …pe… catutthaṁ jhānaṁ upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa pemā doso jāyati sopissa tasmiṁ samaye na hoti, yampissa dosā pemaṁ jāyati tampissa tasmiṁ samaye na hoti, yopissa dosā doso jāyati sopissa tasmiṁ samaye na hoti.

[¶46] A time comes when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. At that time any fondness born of fondness, hate born of fondness, fondness 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. This is called a mendicant who doesn’t draw close or push back or fume or ignite or burn up.

> Pali: Yasmiṁ, bhikkhave, samaye bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati, yampissa pemā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa pemā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo, yampissa dosā pemaṁ jāyati tampissa pahīnaṁ hoti ucchinnamūlaṁ tālāvatthukataṁ anabhāvaṅkataṁ āyatiṁ anuppādadhammaṁ, yopissa dosā doso jāyati sopissa pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Ayaṁ vuccati, bhikkhave, bhikkhu neva usseneti na paṭiseneti na dhūpāyati na pajjalati na sampajjhāyati.

[¶47] And how does a mendicant draw close? It’s when a mendicant regards form as self, self as having form, form in self, or self in form. They regard feeling as self, self as having feeling, feeling in self, or self in feeling. They regard perception as self, self as having perception, perception in self, or self in perception. They regard choices as self, self as having choices, choices in self, or self in choices. They regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how a mendicant draws close.

> Pali: Kathañca, bhikkhave, bhikkhu usseneti? Idha, bhikkhave, bhikkhu rūpaṁ attato samanupassati, rūpavantaṁ vā attānaṁ, attani vā rūpaṁ, rūpasmiṁ vā attānaṁ; vedanaṁ attato samanupassati, vedanāvantaṁ vā attānaṁ, attani vā vedanaṁ, vedanāya vā attānaṁ; saññaṁ attato samanupassati, saññāvantaṁ vā attānaṁ, attani vā saññaṁ, saññāya vā attānaṁ; saṅkhāre attato samanupassati, saṅkhāravantaṁ vā attānaṁ, attani vā saṅkhāre, saṅkhāresu vā attānaṁ; viññāṇaṁ attato samanupassati, viññāṇavantaṁ vā attānaṁ, attani vā viññāṇaṁ, viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhave, bhikkhu usseneti.

[¶48] And how does a mendicant not draw close? It’s when a mendicant doesn’t regard form as self, self as having form, form in self, or self in form. They don’t regard feeling as self, self as having feeling, feeling in self, or self in feeling. They don’t regard perception as self, self as having perception, perception in self, or self in perception. They don’t regard choices as self, self as having choices, choices in self, or self in choices. They don’t regard consciousness as self, self as having consciousness, consciousness in self, or self in consciousness. That’s how a mendicant doesn’t draw close.

> Pali: Kathañca, bhikkhave, bhikkhu na usseneti? Idha, bhikkhave, bhikkhu na rūpaṁ attato samanupassati, na rūpavantaṁ vā attānaṁ, na attani vā rūpaṁ, na rūpasmiṁ vā attānaṁ; na vedanaṁ attato samanupassati, na vedanāvantaṁ vā attānaṁ, na attani vā vedanaṁ, na vedanāya vā attānaṁ; na saññaṁ attato samanupassati, na saññāvantaṁ vā attānaṁ, na attani vā saññaṁ, na saññāya vā attānaṁ; na saṅkhāre attato samanupassati, na saṅkhāravantaṁ vā attānaṁ, na attani vā saṅkhāre, na saṅkhāresu vā attānaṁ; na viññāṇaṁ attato samanupassati, na viññāṇavantaṁ vā attānaṁ, na attani vā viññāṇaṁ, na viññāṇasmiṁ vā attānaṁ. Evaṁ kho, bhikkhave, bhikkhu na usseneti.

[¶49] And how does a mendicant push back? It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant abuses, annoys, or argues back at them. That’s how a mendicant pushes back.

> Pali: Kathañca, bhikkhave, bhikkhu paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṁ paccakkosati, rosantaṁ paṭirosati, bhaṇḍantaṁ paṭibhaṇḍati. Evaṁ kho, bhikkhave, bhikkhu paṭiseneti.

[¶50] And how does a mendicant not push back? It’s when someone abuses, annoys, or argues with a mendicant, and the mendicant doesn’t abuse, annoy, or argue back at them. That’s how a mendicant doesn’t push back.

> Pali: Kathañca, bhikkhave, bhikkhu na paṭiseneti? Idha, bhikkhave, bhikkhu akkosantaṁ na paccakkosati, rosantaṁ na paṭirosati, bhaṇḍantaṁ na paṭibhaṇḍati. Evaṁ kho, bhikkhave, bhikkhu na paṭiseneti.

[¶51] And how does a mendicant fume? 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’. That’s how a mendicant fumes.

> Pali: Kathañca, bhikkhave, bhikkhu dhūpāyati? Asmīti, bhikkhave, sati itthasmīti hoti, evaṁsmīti hoti, aññathāsmīti hoti, asasmīti hoti, satasmīti hoti, santi hoti, itthaṁ santi hoti, evaṁ santi hoti, aññathā santi hoti, apihaṁ santi hoti, apihaṁ itthaṁ santi hoti, apihaṁ evaṁ santi hoti, apihaṁ aññathā santi hoti, bhavissanti hoti, itthaṁ bhavissanti hoti, evaṁ bhavissanti hoti, aññathā bhavissanti hoti. Evaṁ kho, bhikkhave, bhikkhu dhūpāyati.

[¶52] And how does a mendicant not fume? 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’. That’s how a mendicant doesn’t fume.

> Pali: Kathañca, bhikkhave, bhikkhu na dhūpāyati? Asmīti, bhikkhave, asati itthasmīti na hoti, evaṁsmīti na hoti, aññathāsmīti na hoti, asasmīti na hoti, satasmīti na hoti, santi na hoti, itthaṁ santi na hoti, evaṁ santi na hoti, aññathā santi na hoti, apihaṁ santi na hoti, apihaṁ itthaṁ santi na hoti, apihaṁ evaṁ santi na hoti, apihaṁ aññathā santi na hoti, bhavissanti na hoti, itthaṁ bhavissanti na hoti, evaṁ bhavissanti na hoti, aññathā bhavissanti na hoti. Evaṁ kho, bhikkhave, bhikkhu na dhūpāyati.

[¶53] And how is a mendicant ignited? 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’. That’s how a mendicant is ignited.

> Pali: Kathañca, bhikkhave, bhikkhu pajjalati? Iminā asmīti, bhikkhave, sati iminā itthasmīti hoti, iminā evaṁsmīti hoti, iminā aññathāsmīti hoti, iminā asasmīti hoti, iminā satasmīti hoti, iminā santi hoti, iminā itthaṁ santi hoti, iminā evaṁ santi hoti, iminā aññathā santi hoti, iminā apihaṁ santi hoti, iminā apihaṁ itthaṁ santi hoti, iminā apihaṁ evaṁ santi hoti, iminā apihaṁ aññathā santi hoti, iminā bhavissanti hoti, iminā itthaṁ bhavissanti hoti, iminā evaṁ bhavissanti hoti, iminā aññathā bhavissanti hoti. Evaṁ kho, bhikkhave, bhikkhu pajjalati.

[¶54] And how is a mendicant not ignited? 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’. That’s how a mendicant is not ignited.

> Pali: Kathañca, bhikkhave, bhikkhu na pajjalati? Iminā asmīti, bhikkhave, asati iminā itthasmīti na hoti, iminā evaṁsmīti na hoti, iminā aññathāsmīti na hoti, iminā asasmīti na hoti, iminā satasmīti na hoti, iminā santi na hoti, iminā itthaṁ santi na hoti, iminā evaṁ santi na hoti, iminā aññathā santi na hoti, iminā apihaṁ santi na hoti, iminā apihaṁ itthaṁ santi na hoti, iminā apihaṁ evaṁ santi na hoti, iminā apihaṁ aññathā santi na hoti, iminā bhavissanti na hoti, iminā itthaṁ bhavissanti na hoti, iminā evaṁ bhavissanti na hoti, iminā aññathā bhavissanti na hoti. Evaṁ kho, bhikkhave, bhikkhu na pajjalati.

[¶55] And how does a mendicant burn up? It’s when a mendicant 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. That’s how a mendicant is burned up.

> Pali: Kathañca, bhikkhave, bhikkhu sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno na hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu sampajjhāyati.

[¶56] And how does a mendicant not burn up? It’s when a mendicant 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. That’s how a mendicant is not burned up.”

> Pali: Kathañca, bhikkhave, bhikkhu na sampajjhāyati? Idha, bhikkhave, bhikkhuno asmimāno pahīno hoti ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Evaṁ kho, bhikkhave, bhikkhu na sampajjhāyatī”ti.

[¶57] > Pali: Dasamaṁ.

[¶58] > Pali: Mahāvaggo pañcamo.

[¶59] > Pali: Tassuddānaṁ

[¶60] > Pali: Sotānugataṁ ṭhānaṁ,
Bhaddiya sāmugiya vappa sāḷhā ca;
Mallika attantāpo,
Taṇhā pemena ca dasā teti.

[¶61] > Pali: Catuttho mahāpaṇṇāsako samatto.

## 25. A True Person · AN 4.201–4.210

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/25/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/25/#p-N

[¶0] AN 4.201 · Training Rules

> Pali: AN 4.201 · Sikkhāpadasutta

[¶1] “Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person. Listen and apply your mind well, I will speak.”

> Pali: “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṁ suṇātha, sādhukaṁ manasi karotha, bhāsissāmī”ti.

[¶2] “Yes, sir,” they replied. The Buddha said this:

> Pali: “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

[¶3] “And what is an untrue person? It’s someone who kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. This is called an untrue person.

> Pali: “Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Ayaṁ vuccati, bhikkhave, asappuriso.

[¶4] And what is an even more untrue person? It’s someone who kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. And they encourage others to do these things. This is called an even more untrue person.

> Pali: Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti; 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. Ayaṁ vuccati, bhikkhave, asappurisena asappurisataro.

[¶5] And what is a true person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. This is called a true person.

> Pali: Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Ayaṁ vuccati, bhikkhave, sappuriso.

[¶6] And what is an even truer person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. And they encourage others to refrain from these things. This is called an even truer person.”

> Pali: Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti; 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. Ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] AN 4.202 · Faithless

> Pali: AN 4.202 · Assaddhasutta

[¶9] “Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person.

> Pali: “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṁ suṇātha …pe….

[¶10] And what is an untrue person? It’s someone who is faithless, shameless, imprudent, with little learning, lazy, unmindful, and witless. This is called an untrue person.

> Pali: “Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco assaddho hoti, ahiriko hoti, anottappī hoti, appassuto hoti, kusīto hoti, muṭṭhassati hoti, duppañño hoti. Ayaṁ vuccati, bhikkhave, asappuriso.

[¶11] And what is an even more untrue person? It’s someone who is faithless, shameless, imprudent, with little learning, lazy, unmindful, and witless. And they encourage others in these same qualities. This is called an even more untrue person.

> Pali: Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca assaddho hoti, parañca assaddhiye samādapeti; 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. Ayaṁ vuccati, bhikkhave, asappurisena asappurisataro.

[¶12] And what is a true person? It’s someone who is faithful, conscientious, prudent, learned, energetic, mindful, and wise. This is called a true person.

> Pali: Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco saddho hoti, hirimā hoti, ottappī hoti, bahussuto hoti, āraddhavīriyo hoti, satimā hoti, paññavā hoti. Ayaṁ vuccati, bhikkhave, sappuriso.

[¶13] And what is an even truer person? It’s someone who is personally accomplished in faith, conscience, prudence, learning, energy, mindfulness, and wisdom. And they encourage others in these same qualities. This is called an even truer person.”

> Pali: Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca saddhāsampanno hoti, parañca saddhāsampadāya samādapeti; 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. Ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti.

[¶14] > Pali: Dutiyaṁ.

[¶15] AN 4.203 · Seven Kinds of Deeds

> Pali: AN 4.203 · Sattakammasutta

[¶16] “Mendicants, I will teach you an untrue person and an even more untrue person, a true person and a truer person.

> Pali: “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṁ suṇātha …pe….

[¶17] And what is an untrue person? It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. This is called an untrue person.

> Pali: “Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti. Ayaṁ vuccati, bhikkhave, asappuriso.

[¶18] And what is an even more untrue person? It’s someone who kills living creatures, steals, commits sexual misconduct, and uses speech that’s false, backbiting, harsh, or nonsensical. And they encourage others to do these things. This is called an even more untrue person.

> Pali: Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti; 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. Ayaṁ vuccati, bhikkhave, asappurisena asappurisataro.

[¶19] And what is a true person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. This is called a true person.

> Pali: Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato, hoti, samphappalāpā paṭivirato hoti. Ayaṁ vuccati, bhikkhave, sappuriso.

[¶20] And what is an even truer person? It’s someone who doesn’t kill living creatures, steal, commit sexual misconduct, or use speech that’s false, backbiting, harsh, or nonsensical. And they encourage others to refrain from these things. This is called an even truer person.”

> Pali: Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti; 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 pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti; attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti; attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti. Ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti.

[¶21] > Pali: Tatiyaṁ.

[¶22] AN 4.204 · Ten Kinds of Deeds

> Pali: AN 4.204 · Dasakammasutta

[¶23] “Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person.

> Pali: “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṁ suṇātha …pe….

[¶24] And what is an untrue person? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. This is called an untrue person.

> Pali: “Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, pisuṇavāco hoti, pharusavāco hoti, samphappalāpī hoti, abhijjhālu hoti, byāpannacitto hoti, micchādiṭṭhiko hoti. Ayaṁ vuccati, bhikkhave, asappuriso.

[¶25] And what is an even more untrue person? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. This is called an even more untrue person.

> Pali: Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti …pe… attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti; attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti. Ayaṁ vuccati, bhikkhave, asappurisena asappurisataro.

[¶26] And what is a true person? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. This is called a true person.

> Pali: Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti …pe… anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhiko hoti. Ayaṁ vuccati, bhikkhave, sappuriso.

[¶27] And what is an even truer person? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. This is called an even truer person.”

> Pali: Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti …pe… attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti; attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti; attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti. Ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti.

[¶28] > Pali: Catutthaṁ.

[¶29] AN 4.205 · Eightfold

> Pali: AN 4.205 · Aṭṭhaṅgikasutta

[¶30] “Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person.

> Pali: “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṁ suṇātha …pe….

[¶31] And what is an untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. This is called an untrue person.

> Pali: “Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti, micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti. Ayaṁ vuccati, bhikkhave, asappuriso.

[¶32] And what is an even more untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. And they encourage others in these same qualities. This is called an even more untrue person.

> Pali: Katamo ca, bhikkhave, asappurisena asappurisataro? Idha bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti; 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. Ayaṁ vuccati, bhikkhave, asappurisena asappurisataro.

[¶33] And what is a true person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. This is called a true person.

> Pali: Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti, sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti. Ayaṁ vuccati, bhikkhave, sappuriso.

[¶34] And what is an even truer person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. And they encourage others in these same qualities. This is called an even truer person.”

> Pali: Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti; 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. Ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti.

[¶35] > Pali: Pañcamaṁ.

[¶36] AN 4.206 · The Path with Ten Factors

> Pali: AN 4.206 · Dasamaggasutta

[¶37] “Mendicants, I will teach you an untrue person and an even more untrue person, a true person and an even truer person.

> Pali: “Asappurisañca vo, bhikkhave, desessāmi, asappurisena asappurisatarañca; sappurisañca, sappurisena sappurisatarañca. Taṁ suṇātha …pe….

[¶38] And what is an untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called an untrue person.

> Pali: “Katamo ca, bhikkhave, asappuriso? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāñāṇī hoti, micchāvimutti hoti. Ayaṁ vuccati, bhikkhave, asappuriso.

[¶39] And what is an even more untrue person? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. This is called an even more untrue person.

> Pali: Katamo ca, bhikkhave, asappurisena asappurisataro? Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti …pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti. Ayaṁ vuccati, bhikkhave, asappurisena asappurisataro.

[¶40] And what is a true person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called a true person.

> Pali: Katamo ca, bhikkhave, sappuriso? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāñāṇī hoti, sammāvimutti hoti. Ayaṁ vuccati, bhikkhave, sappuriso.

[¶41] And what is an even truer person? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. This is called an even truer person.”

> Pali: Katamo ca, bhikkhave, sappurisena sappurisataro? Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti …pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti. Ayaṁ vuccati, bhikkhave, sappurisena sappurisataro”ti.

[¶42] > Pali: Chaṭṭhaṁ.

[¶43] AN 4.207 · Bad Character (1st)

> Pali: AN 4.207 · Paṭhamapāpadhammasutta

[¶44] “Mendicants, I will teach you who’s bad and who’s worse, who’s good and who’s better.

> Pali: “Pāpañca vo, bhikkhave, desessāmi, pāpena pāpatarañca; kalyāṇañca, kalyāṇena kalyāṇatarañca. Taṁ suṇātha …pe….

[¶45] And who’s bad? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. This is called bad.

> Pali: Katamo ca, bhikkhave, pāpo? Idha, bhikkhave, ekacco pāṇātipātī hoti …pe… micchādiṭṭhiko hoti. Ayaṁ vuccati, bhikkhave, pāpo.

[¶46] And who’s worse? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. This is called worse.

> Pali: Katamo ca, bhikkhave, pāpena pāpataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti …pe… attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti. Ayaṁ vuccati, bhikkhave, pāpena pāpataro.

[¶47] And who’s good? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. This is called good.

> Pali: Katamo ca, bhikkhave, kalyāṇo? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko hoti. Ayaṁ vuccati, bhikkhave, kalyāṇo.

[¶48] And who’s better? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. This is called better.”

> Pali: “Katamo ca, bhikkhave, kalyāṇena kalyāṇataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti …pe… attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti. Ayaṁ vuccati, bhikkhave, kalyāṇena kalyāṇataro”ti.

[¶49] > Pali: Sattamaṁ.

[¶50] AN 4.208 · Bad Character (2nd)

> Pali: AN 4.208 · Dutiyapāpadhammasutta

[¶51] “Mendicants, I will teach you who’s bad and who’s worse, who’s good and who’s better.

> Pali: “Pāpañca vo, bhikkhave, desessāmi, pāpena pāpatarañca; kalyāṇañca, kalyāṇena kalyāṇatarañca. Taṁ suṇātha …pe…

[¶52] And who’s bad? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called bad.

> Pali: “Katamo ca, bhikkhave, pāpo? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāñāṇī hoti, micchāvimutti hoti. Ayaṁ vuccati, bhikkhave, pāpo.

[¶53] And who’s worse? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. This is called worse.

> Pali: Katamo ca, bhikkhave, pāpena pāpataro? Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti …pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti. Ayaṁ vuccati, bhikkhave, pāpena pāpataro.

[¶54] And who’s good? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called good.

> Pali: Katamo ca, bhikkhave, kalyāṇo? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāñāṇī hoti, sammāvimutti hoti. Ayaṁ vuccati, bhikkhave, kalyāṇo.

[¶55] And who’s better? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. This is called better.”

> Pali: Katamo ca, bhikkhave, kalyāṇena kalyāṇataro? Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti …pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti. Ayaṁ vuccati, bhikkhave, kalyāṇena kalyāṇataro”ti.

[¶56] > Pali: Aṭṭhamaṁ.

[¶57] AN 4.209 · Bad Character (3rd)

> Pali: AN 4.209 · Tatiyapāpadhammasutta

[¶58] “Mendicants, I will teach you bad character and worse character, good character and better character.

> Pali: “Pāpadhammañca vo, bhikkhave, desessāmi, pāpadhammena pāpadhammatarañca; kalyāṇadhammañca, kalyāṇadhammena kalyāṇadhammatarañca. Taṁ suṇātha …pe….

[¶59] And who has bad character? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. And they’re covetous, malicious, with wrong view. This is called bad character.

> Pali: “Katamo ca, bhikkhave, pāpadhammo? Idha, bhikkhave, ekacco pāṇātipātī hoti …pe… micchādiṭṭhiko hoti. Ayaṁ vuccati, bhikkhave, pāpadhammo.

[¶60] And who has worse character? It’s someone who kills living creatures, steals, and commits sexual misconduct. They use speech that’s false, backbiting, harsh, or nonsensical. They’re covetous, malicious, with wrong view. And they encourage others to do these things. This is called worse character.

> Pali: Katamo ca, bhikkhave, pāpadhammena pāpadhammataro? Idha bhikkhave, ekacco attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti …pe… attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti. Ayaṁ vuccati, bhikkhave, pāpadhammena pāpadhammataro.

[¶61] And who has good character? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re contented, kind-hearted, with right view. This is called good character.

> Pali: Katamo ca, bhikkhave, kalyāṇadhammo? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti …pe… sammādiṭṭhiko hoti. Ayaṁ vuccati, bhikkhave, kalyāṇadhammo.

[¶62] And who has better character? It’s someone who doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. They’re contented, kind-hearted, with right view. And they encourage others to do these things. This is called better character.”

> Pali: Katamo ca, bhikkhave, kalyāṇadhammena kalyāṇadhammataro? Idha, bhikkhave, ekacco attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti …pe… attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti. Ayaṁ vuccati, bhikkhave, kalyāṇadhammena kalyāṇadhammataro”ti.

[¶63] > Pali: Navamaṁ.

[¶64] AN 4.210 · Bad Character (4th)

> Pali: AN 4.210 · Catutthapāpadhammasutta

[¶65] “Mendicants, I will teach you bad character and worse character, good character and better character.

> Pali: “Pāpadhammañca vo, bhikkhave, desessāmi, pāpadhammena pāpadhammatarañca; kalyāṇadhammañca, kalyāṇadhammena kalyāṇadhammatarañca. Taṁ suṇātha …pe….

[¶66] And who has bad character? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. This is called bad character.

> Pali: “Katamo ca, bhikkhave, pāpadhammo? Idha, bhikkhave, ekacco micchādiṭṭhiko hoti …pe… micchāñāṇī hoti, micchāvimutti hoti. Ayaṁ vuccati, bhikkhave, pāpadhammo.

[¶67] And who has worse character? It’s someone who has wrong view, wrong purpose, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, wrong immersion, wrong knowledge, and wrong freedom. And they encourage others in these same qualities. This is called worse character.

> Pali: Katamo ca, bhikkhave, pāpadhammena pāpadhammataro? Idha, bhikkhave, ekacco attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti …pe… attanā ca micchāñāṇī hoti, parañca micchāñāṇe samādapeti; attanā ca micchāvimutti hoti, parañca micchāvimuttiyā samādapeti. Ayaṁ vuccati, bhikkhave, pāpadhammena pāpadhammataro.

[¶68] And who has good character? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. This is called good character.

> Pali: Katamo ca, bhikkhave, kalyāṇadhammo? Idha, bhikkhave, ekacco sammādiṭṭhiko hoti …pe… sammāñāṇī hoti, sammāvimutti hoti. Ayaṁ vuccati, bhikkhave, kalyāṇadhammo.

[¶69] And who has better character? It’s someone who has right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, right immersion, right knowledge, and right freedom. And they encourage others in these same qualities. This is called better character.”

> Pali: Katamo ca, bhikkhave, kalyāṇadhammena kalyāṇadhammataro? Idha, bhikkhave, ekacco attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti …pe… attanā ca sammāñāṇī hoti, parañca sammāñāṇe samādapeti; attanā ca sammāvimutti hoti, parañca sammāvimuttiyā samādapeti. Ayaṁ vuccati, bhikkhave, kalyāṇadhammena kalyāṇadhammataro”ti.

[¶70] > Pali: Dasamaṁ.

[¶71] > Pali: Sappurisavaggo paṭhamo.

[¶72] > Pali: Tassuddānaṁ

[¶73] > Pali: Sikkhāpadañca assaddhaṁ,
Sattakammaṁ atho ca dasakammaṁ;
Aṭṭhaṅgikañca dasamaggaṁ,
Dve pāpadhammā apare dveti.

## 26. Assembly · AN 4.211–4.220

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/26/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/26/#p-N

[¶0] AN 4.211 · Assembly

> Pali: AN 4.211 · Parisāsutta

[¶1] “Mendicants, these four corrupt an assembly. What four? A monk, nun, layman, or laywoman who is unethical, of bad character. These are the four that corrupt an assembly.

> Pali: “Cattārome, bhikkhave, parisadūsanā. Katame cattāro? Bhikkhu, bhikkhave, dussīlo pāpadhammo parisadūsano; bhikkhunī, bhikkhave, dussīlā pāpadhammā parisadūsanā; upāsako, bhikkhave, dussīlo pāpadhammo parisadūsano; upāsikā, bhikkhave, dussīlā pāpadhammā parisadūsanā. Ime kho, bhikkhave, cattāro parisadūsanā.

[¶2] Mendicants, these four grace an assembly. What four? A monk, nun, layman, or laywoman who is ethical, of good character. These are the four that grace an assembly.”

> Pali: Cattārome, bhikkhave, parisasobhanā. Katame cattāro? Bhikkhu, bhikkhave, sīlavā kalyāṇadhammo parisasobhano; bhikkhunī, bhikkhave, sīlavatī kalyāṇadhammā parisasobhanā; upāsako, bhikkhave, sīlavā kalyāṇadhammo parisasobhano; upāsikā, bhikkhave, sīlavatī kalyāṇadhammā parisasobhanā. Ime kho, bhikkhave, cattāro parisasobhanā”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 4.212 · View

> Pali: AN 4.212 · Diṭṭhisutta

[¶5] “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? Bad conduct by way of body, speech, and mind, and wrong view. Someone with these four qualities is placed in hell as if delivered there.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi catūhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena, micchādiṭṭhiyā— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶6] Someone with four qualities is placed in heaven as if delivered there. What four? Good conduct by way of body, speech, and mind, and right view. Someone with these four qualities is placed in heaven as if delivered there.”

> Pali: Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi catūhi? Kāyasucaritena, vacīsucaritena, manosucaritena, sammādiṭṭhiyā— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] AN 4.213 · Ungrateful

> Pali: AN 4.213 · Akataññutāsutta

[¶9] “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? Bad conduct by way of body, speech, and mind, and being ungrateful and thankless. Someone with these four qualities is placed in hell as if delivered there.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi catūhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena, akataññutā akataveditā— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶10] Someone with four qualities is placed in heaven as if delivered there. What four? Good conduct by way of body, speech, and mind, and being grateful and thankful. Someone with these four qualities is placed in heaven as if delivered there.”

> Pali: Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi catūhi? Kāyasucaritena, vacīsucaritena, manosucaritena, kataññutā kataveditā— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶11] > Pali: Tatiyaṁ.

[¶12] AN 4.214 · Killing Living Creatures

> Pali: AN 4.214 · Pāṇātipātīsutta

[¶13] “Someone with four qualities is placed in hell as if delivered there. … They kill living creatures, steal, commit sexual misconduct, and lie. … Someone with four qualities is placed in heaven as if delivered there. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …”

> Pali: …pe… Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti …pe… pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti.

[¶14] > Pali: Catutthaṁ.

[¶15] AN 4.215 · Path (1st)

> Pali: AN 4.215 · Paṭhamamaggasutta

[¶16] “Someone with four qualities is placed in hell as if delivered there. … wrong view, wrong purpose, wrong speech, wrong action. … Someone with four qualities is placed in heaven as if delivered there. … right view, right purpose, right speech, right action. …”

> Pali: …pe… Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti …pe… sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti.

[¶17] > Pali: Pañcamaṁ.

[¶18] AN 4.216 · Path (2nd)

> Pali: AN 4.216 · Dutiyamaggasutta

[¶19] “Someone with four qualities is placed in hell as if delivered there. … wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. Someone with four qualities is placed in heaven as if delivered there. … right livelihood, right effort, right mindfulness, and right immersion. …”

> Pali: …pe… Micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti …pe… sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti.

[¶20] > Pali: Chaṭṭhaṁ.

[¶21] AN 4.217 · Kinds of Expression (1st)

> Pali: AN 4.217 · Paṭhamavohārapathasutta

[¶22] “Someone with four qualities is placed in hell as if delivered there. … They say they’ve seen, heard, thought, or known something, but they haven’t. … Someone with four qualities is placed in heaven as if delivered there. … They say they haven’t seen, heard, thought, or known something, and they haven’t. …”

> Pali: …pe… Adiṭṭhe diṭṭhavādī hoti, asute sutavādī hoti, amute mutavādī hoti, aviññāte viññātavādī hoti …pe… adiṭṭhe adiṭṭhavādī hoti, asute asutavādī hoti, amute amutavādī hoti, aviññāte aviññātavādī hoti.

[¶23] > Pali: Sattamaṁ.

[¶24] AN 4.218 · Kinds of Expression (2nd)

> Pali: AN 4.218 · Dutiyavohārapathasutta

[¶25] “Someone with four qualities is placed in hell as if delivered there. … They say they haven’t seen, heard, thought, or known something, but they have. … Someone with four qualities is placed in heaven as if delivered there. … They say they’ve seen, heard, thought, or known something, and they have. …”

> Pali: …pe… Diṭṭhe adiṭṭhavādī hoti, sute asutavādī hoti, mute amutavādī hoti, viññāte aviññātavādī hoti …pe… diṭṭhe diṭṭhavādī hoti, sute sutavādī hoti, mute mutavādī hoti, viññāte viññātavādī hoti.

[¶26] > Pali: Aṭṭhamaṁ.

[¶27] AN 4.219 · Lack of Conscience

> Pali: AN 4.219 · Ahirikasutta

[¶28] “Someone with four qualities is placed in hell as if delivered there. … They’re faithless, unethical, shameless, and imprudent. … Someone with four qualities is placed in heaven as if delivered there. … They’re faithful, ethical, conscientious, and prudent. …”

> Pali: …pe… Assaddho hoti, dussīlo hoti, ahiriko hoti, anottappī hoti …pe… saddho hoti, sīlavā hoti, hirimā hoti, ottappī hoti.

[¶29] > Pali: Navamaṁ.

[¶30] AN 4.220 · Unethical

> Pali: AN 4.220 · Dussīlasutta

[¶31] “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They’re faithless, unethical, lazy, and witless. Someone with these four qualities is placed in hell as if delivered there.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi catūhi? Assaddho hoti, dussīlo hoti, kusīto hoti, duppañño hoti— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶32] Someone with four qualities is placed in heaven as if delivered there. What four? They’re faithful, ethical, energetic, and wise. Someone with these four qualities is placed in heaven as if delivered there.”

> Pali: Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi catūhi? Saddho hoti, sīlavā hoti, āraddhavīriyo hoti, paññavā hoti— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶33] > Pali: Dasamaṁ.

[¶34] > Pali: Parisasobhaṇavaggo dutiyo.

[¶35] > Pali: Tassuddānaṁ

[¶36] > Pali: Parisā diṭṭhi akataññutā,
Pāṇātipātāpi dve maggā;
Dve vohārapathā vuttā,
Ahirikaṁ duppaññena cāti.

## 27. Bad Conduct · AN 4.221–4.230

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/27/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/27/#p-N

[¶0] AN 4.221 · Verbal Conduct

> Pali: AN 4.221 · Duccaritasutta

[¶1] “Mendicants, there are these four kinds of bad conduct by way of speech. What four? Speech that’s false, backbiting, harsh, or nonsensical. These are the four kinds of bad conduct by way of speech.

> Pali: “Cattārimāni, bhikkhave, vacīduccaritāni. Katamāni cattāri? Musāvādo, pisuṇā vācā, pharusā vācā, samphappalāpo— Imāni kho, bhikkhave, cattāri vacīduccaritāni.

[¶2] There are these four kinds of good conduct by way of speech. What four? Speech that’s true, harmonious, gentle, and thoughtful. These are the four kinds of good conduct by way of speech.”

> Pali: Cattārimāni, bhikkhave, vacīsucaritāni. Katamāni cattāri? Saccavācā, apisuṇā vācā, saṇhā vācā, mantavācā— Imāni kho, bhikkhave, cattāri vacīsucaritānī”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 4.222 · View

> Pali: AN 4.222 · Diṭṭhisutta

[¶5] “When a foolish, incompetent untrue person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What four? Bad conduct by way of body, speech, and mind, and wrong view. When a foolish, incompetent untrue person possesses these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ; bahuñca apuññaṁ pasavati. Katamehi catūhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena, micchādiṭṭhiyā— imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavati.

[¶6] When an astute, competent true person has four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What four? Good conduct by way of body, speech, and mind, and right view. When an astute, competent true person possesses these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

> Pali: Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo viññūnaṁ, bahuñca puññaṁ pasavati. Katamehi catūhi? Kāyasucaritena, vacīsucaritena, manosucaritena, sammādiṭṭhiyā— imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo viññūnaṁ; bahuñca puññaṁ pasavatī”ti.

[¶7] > Pali: Dutiyaṁ.

[¶8] AN 4.223 · Ungrateful

> Pali: AN 4.223 · Akataññutāsutta

[¶9] “When a foolish, incompetent untrue person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What four? Bad conduct by way of body, speech, and mind, and being ungrateful and thankless. An astute person … brims with much merit. … Good conduct by way of body, speech, and mind, and being grateful and thankful. …”

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavati. Katamehi catūhi? Kāyaduccaritena, vacīduccaritena, manoduccaritena, akataññutā akataveditā— imehi …pe… kāyasucaritena, vacīsucaritena, manosucaritena kataññutākataveditā …pe….

[¶10] > Pali: Tatiyaṁ.

[¶11] AN 4.224 · Killing Living Creatures

> Pali: AN 4.224 · Pāṇātipātīsutta

[¶12] “A foolish person … brims with much wickedness. … They kill living creatures, steal, commit sexual misconduct, and lie. … An astute person … brims with much merit. … They don’t kill living creatures, steal, commit sexual misconduct, or lie. …”

> Pali: …pe… Pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti …pe… pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti …pe….

[¶13] > Pali: Catutthaṁ.

[¶14] AN 4.225 · Path (1st)

> Pali: AN 4.225 · Paṭhamamaggasutta

[¶15] “A foolish person … brims with much wickedness. … wrong view, wrong purpose, wrong speech, wrong action. … An astute person … brims with much merit. … right view, right purpose, right speech, right action. …”

> Pali: …pe… Micchādiṭṭhiko hoti, micchāsaṅkappo hoti, micchāvāco hoti, micchākammanto hoti …pe… sammādiṭṭhiko hoti, sammāsaṅkappo hoti, sammāvāco hoti, sammākammanto hoti …pe….

[¶16] > Pali: Pañcamaṁ.

[¶17] AN 4.226 · Path (2nd)

> Pali: AN 4.226 · Dutiyamaggasutta

[¶18] “A foolish person … brims with much wickedness. … wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. … An astute person … brims with much merit. … right livelihood, right effort, right mindfulness, and right immersion. …”

> Pali: …pe… Micchāājīvo hoti, micchāvāyāmo hoti, micchāsati hoti, micchāsamādhi hoti …pe… sammāājīvo hoti, sammāvāyāmo hoti, sammāsati hoti, sammāsamādhi hoti …pe….

[¶19] > Pali: Chaṭṭhaṁ.

[¶20] AN 4.227 · Kinds of Expression (1st)

> Pali: AN 4.227 · Paṭhamavohārapathasutta

[¶21] “A foolish person … brims with much wickedness. … They say they’ve seen, heard, thought, or known something, but they haven’t. … An astute person … brims with much merit. … They say they haven’t seen, heard, thought, or known something, and they haven’t. …”

> Pali: …pe… Adiṭṭhe diṭṭhavādī hoti, asute sutavādī hoti, amute mutavādī hoti, aviññāte viññātavādī hoti …pe… adiṭṭhe adiṭṭhavādī hoti, asute asutavādī hoti, amute amutavādī hoti, aviññāte aviññātavādī hoti …pe…. Sattamaṁ.

[¶22] AN 4.228 · Kinds of Expression (2nd)

> Pali: AN 4.228 · Dutiyavohārapathasutta

[¶23] “A foolish person … brims with much wickedness. … They say they haven’t seen, heard, thought, or known something, but they have. … An astute person … brims with much merit. … They say they’ve seen, heard, thought, or known something, and they have. …”

> Pali: …pe… Diṭṭhe adiṭṭhavādī hoti, sute asutavādī hoti, mute amutavādī hoti, viññāte aviññātavādī hoti …pe… diṭṭhe diṭṭhavādī hoti, sute sutavādī hoti, mute mutavādī hoti, viññāte viññātavādī hoti …pe….

[¶24] > Pali: Aṭṭhamaṁ.

[¶25] AN 4.229 · Lack of Conscience

> Pali: AN 4.229 · Ahirikasutta

[¶26] “A foolish person … brims with much wickedness. … They’re faithless, unethical, shameless, and imprudent. … An astute person … brims with much merit. … They’re faithful, ethical, conscientious, and prudent. …”

> Pali: …pe… Assaddho hoti, dussīlo hoti, ahiriko hoti, anottappī hoti …pe… saddho hoti, sīlavā hoti, hirimā hoti, ottappī hoti …pe….

[¶27] > Pali: Navamaṁ.

[¶28] AN 4.230 · Witless

> Pali: AN 4.230 · Duppaññasutta

[¶29] “A foolish person … brims with much wickedness. … They’re faithless, unethical, lazy, and witless. … An astute person … brims with much merit. … They’re faithful, ethical, energetic, and wise. When an astute, competent true person possesses these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

> Pali: …pe… Assaddho hoti, dussīlo hoti, kusīto hoti, duppañño hoti …pe… saddho hoti, sīlavā hoti, āraddhavīriyo hoti, paññavā hoti— imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo viññūnaṁ, bahuñca puññaṁ pasavatī”ti.

[¶30] > Pali: Dasamaṁ.

## 28. Deeds · AN 4.232–4.241

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/28/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/28/#p-N

[¶0] AN 4.232 · Deeds In Brief

> Pali: AN 4.232 · Saṅkhittasutta

[¶1] “Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

> Pali: “Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri?

[¶2] There are dark deeds with dark results.

> Pali: Atthi, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ;

[¶3] There are bright deeds with bright results.

> Pali: atthi, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ;

[¶4] There are dark and bright deeds with dark and bright results.

> Pali: atthi, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;

[¶5] There are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

> Pali: atthi, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

[¶6] These are the four kinds of deeds that I declare, having realized them with my own insight.”

> Pali: Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] AN 4.233 · Deeds in Detail

> Pali: AN 4.233 · Vitthārasutta

[¶9] “Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

> Pali: “Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri?

[¶10] There are dark deeds with dark results;

> Pali: Atthi, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ;

[¶11] bright deeds with bright results;

> Pali: atthi, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ;

[¶12] dark and bright deeds with dark and bright results; and

> Pali: atthi, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;

[¶13] neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

> Pali: atthi, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

[¶14] And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. Having made these choices, they’re reborn in a hurtful world, where hurtful contacts strike them. Touched by hurtful contacts, they experience hurtful feelings that are absolutely painful—like the beings in hell. These are called dark deeds with dark results.

> Pali: Katamañca, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ? Idha, bhikkhave, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati. Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vediyati ekantadukkhaṁ, seyyathāpi sattā nerayikā. Idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.

[¶15] And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. Having made these choices, they’re reborn in a pleasing world, where pleasing contacts strike them. Touched by pleasing contacts, they experience pleasing feelings of absolute happiness—like the gods of universal beauty. These are called bright deeds with bright results.

> Pali: Katamañca, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ? Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vediyati ekantasukhaṁ, seyyathāpi devā subhakiṇhā. Idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.

[¶16] And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. Having made these choices, they are reborn in a world that is both hurtful and pleasing, where hurtful and pleasing contacts strike them. 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. These are called dark and bright deeds with dark and bright results.

> Pali: Katamañca, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. Tamenaṁ sabyābajjhampi abyābajjhampi lokaṁ upapannaṁ samānaṁ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vediyati vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.

[¶17] And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? 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.

> Pali: Katamañca, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati? Tatra, bhikkhave, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ sukkaṁ sukkavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā— idaṁ vuccati, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

[¶18] These are the four kinds of deeds that I declare, having realized them with my own insight.”

> Pali: Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.

[¶19] > Pali: Dutiyaṁ.

[¶20] AN 4.234 · About Soṇakāyana

> Pali: AN 4.234 · Soṇakāyanasutta

[¶21] Then Sikhāmoggallāna the brahmin went up to the Buddha, and exchanged greetings with him. When the greetings and polite conversation were over, Sikhāmoggallāna sat down to one side, and said to the Buddha:

> Pali: Atha kho sikhāmoggallāno brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sikhāmoggallāno brāhmaṇo bhagavantaṁ etadavoca:

[¶22] “Worthy Gotama, a few days ago the student Soṇakāyana came to me and said: ‘The ascetic Gotama advocates not doing any deeds. So he teaches the annihilation of the world!’ The world exists through deeds, and it remains because deeds are undertaken.”

> Pali: “Purimāni, bho gotama, divasāni purimatarāni soṇakāyano māṇavo yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca: ‘samaṇo gotamo sabbakammānaṁ akiriyaṁ paññapeti, sabbakammānaṁ kho pana akiriyaṁ paññapento ucchedaṁ āha lokassa’— kammasaccāyaṁ, bho, loko kammasamārambhaṭṭhāyī”ti.

[¶23] “Brahmin, I can’t recall even seeing the student Soṇakāyana, so how could we possibly have had such a discussion? I declare these four kinds of deeds, having realized them with my own insight. What four?

> Pali: “Dassanampi kho ahaṁ, brāhmaṇa, soṇakāyanassa māṇavassa nābhijānāmi; kuto panevarūpo kathāsallāpo. Cattārimāni, brāhmaṇa, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri?

[¶24] There are dark deeds with dark results;

> Pali: Atthi, brāhmaṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ;

[¶25] bright deeds with bright results;

> Pali: atthi, brāhmaṇa, kammaṁ sukkaṁ sukkavipākaṁ;

[¶26] dark and bright deeds with dark and bright results; and

> Pali: atthi, brāhmaṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;

[¶27] neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

> Pali: atthi, brāhmaṇa, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

[¶28] And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. … Touched by hurtful contacts, they experience hurtful feelings that are absolutely painful—like the beings in hell. These are called dark deeds with dark results.

> Pali: Katamañca, brāhmaṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ? Idha, brāhmaṇa, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. So sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhaṁ lokaṁ upapajjati. Tamenaṁ sabyābajjhaṁ lokaṁ upapannaṁ samānaṁ sabyābajjhā phassā phusanti. So sabyābajjhehi phassehi phuṭṭho samāno sabyābajjhaṁ vedanaṁ vediyati ekantadukkhaṁ, seyyathāpi sattā nerayikā. Idaṁ vuccati, brāhmaṇa, kammaṁ kaṇhaṁ kaṇhavipākaṁ.

[¶29] And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. … Touched by pleasing contacts, they experience pleasing feelings of absolute happiness—like the gods of universal beauty. These are called bright deeds with bright results.

> Pali: Katamañca, brāhmaṇa, kammaṁ sukkaṁ sukkavipākaṁ? Idha, brāhmaṇa, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharoti, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharoti. So abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ vacīsaṅkhāraṁ abhisaṅkharitvā, abyābajjhaṁ manosaṅkhāraṁ abhisaṅkharitvā abyābajjhaṁ lokaṁ upapajjati. Tamenaṁ abyābajjhaṁ lokaṁ upapannaṁ samānaṁ abyābajjhā phassā phusanti. So abyābajjhehi phassehi phuṭṭho samāno abyābajjhaṁ vedanaṁ vediyati ekantasukhaṁ, seyyathāpi devā subhakiṇhā. Idaṁ vuccati, brāhmaṇa, kammaṁ sukkaṁ sukkavipākaṁ.

[¶30] And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. … 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. These are called dark and bright deeds with dark and bright results.

> Pali: Katamañca, brāhmaṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? Idha, brāhmaṇa, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharoti, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharoti. So sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi vacīsaṅkhāraṁ abhisaṅkharitvā, sabyābajjhampi abyābajjhampi manosaṅkhāraṁ abhisaṅkharitvā sabyābajjhampi abyābajjhampi lokaṁ upapajjati. Tamenaṁ sabyābajjhampi abyābajjhampi lokaṁ upapannaṁ samānaṁ sabyābajjhāpi abyābajjhāpi phassā phusanti. So sabyābajjhehipi abyābajjhehipi phassehi phuṭṭho samāno sabyābajjhampi abyābajjhampi vedanaṁ vediyati vokiṇṇasukhadukkhaṁ, seyyathāpi manussā ekacce ca devā ekacce ca vinipātikā. Idaṁ vuccati, brāhmaṇa, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.

[¶31] And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? 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.

> Pali: Katamañca, brāhmaṇa, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati? Tatra, brāhmaṇa, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ sukkaṁ sukkavipākaṁ tassa pahānāya yā cetanā, yamidaṁ kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ tassa pahānāya yā cetanā— idaṁ vuccati, brāhmaṇa, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

[¶32] These are the four kinds of deeds that I declare, having realized them with my own insight.”

> Pali: Imāni kho, brāhmaṇa, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.

[¶33] > Pali: Tatiyaṁ.

[¶34] AN 4.235 · Training Rules (1st)

> Pali: AN 4.235 · Paṭhamasikkhāpadasutta

[¶35] “Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

> Pali: “Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri?

[¶36] There are dark deeds with dark results;

> Pali: Atthi, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ;

[¶37] bright deeds with bright results;

> Pali: atthi, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ;

[¶38] dark and bright deeds with dark and bright results; and

> Pali: atthi, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;

[¶39] neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

> Pali: atthi, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

[¶40] And what are dark deeds with dark results? It’s when someone kills living creatures, steals, commits sexual misconduct, lies, and consumes intoxicants of beer, wine, and liquor. These are called dark deeds with dark results.

> Pali: Katamañca, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ? Idha, bhikkhave, ekacco pāṇātipātī hoti, adinnādāyī hoti, kāmesumicchācārī hoti, musāvādī hoti, surāmerayamajjapamādaṭṭhāyī hoti. Idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.

[¶41] And what are bright deeds with bright results? It’s when someone doesn’t kill living creatures, steal, commit sexual misconduct, lie, or consume intoxicants of beer, wine, and liquor. These are called bright deeds with bright results.

> Pali: Katamañca, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, surāmerayamajjapamādaṭṭhānā paṭivirato hoti. Idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.

[¶42] And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.

> Pali: Katamañca, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.

[¶43] And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? 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.

> Pali: Katamañca, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati? Tatra, bhikkhave, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ …pe… idaṁ vuccati, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

[¶44] These are the four kinds of deeds that I declare, having realized them with my own insight.”

> Pali: Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.

[¶45] > Pali: Catutthaṁ.

[¶46] AN 4.236 · Training Rules (2nd)

> Pali: AN 4.236 · Dutiyasikkhāpadasutta

[¶47] “Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

> Pali: “Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri?

[¶48] There are dark deeds with dark results;

> Pali: Atthi, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ;

[¶49] bright deeds with bright results;

> Pali: atthi, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ;

[¶50] dark and bright deeds with dark and bright results; and

> Pali: atthi, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;

[¶51] neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

> Pali: atthi, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

[¶52] And what are dark deeds with dark results? 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. These are called dark deeds with dark results.

> Pali: Katamañca, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ? Idha, bhikkhave, ekaccena mātā jīvitā voropitā hoti, pitā jīvitā voropito hoti, arahaṁ jīvitā voropito hoti, tathāgatassa duṭṭhena cittena lohitaṁ uppāditaṁ hoti, saṅgho bhinno hoti. Idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.

[¶53] And what are bright deeds with bright results? It’s when someone doesn’t kill living creatures, steal, or commit sexual misconduct. They don’t use speech that’s false, backbiting, harsh, or nonsensical. And they’re content, kind-hearted, with right view. These are called bright deeds with bright results.

> Pali: Katamañca, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ? Idha, bhikkhave, ekacco pāṇātipātā paṭivirato hoti, adinnādānā paṭivirato hoti, kāmesumicchācārā paṭivirato hoti, musāvādā paṭivirato hoti, pisuṇāya vācāya paṭivirato hoti, pharusāya vācāya paṭivirato hoti, samphappalāpā paṭivirato hoti, anabhijjhālu hoti, abyāpannacitto hoti, sammādiṭṭhi hoti. Idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.

[¶54] And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.

> Pali: Katamañca, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.

[¶55] And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? 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.

> Pali: Katamañca, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati? Tatra, bhikkhave, yamidaṁ kammaṁ kaṇhaṁ kaṇhavipākaṁ …pe… idaṁ vuccati, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

[¶56] These are the four kinds of deeds that I declare, having realized them with my own insight.”

> Pali: Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.

[¶57] > Pali: Pañcamaṁ.

[¶58] AN 4.237 · The Noble Path

> Pali: AN 4.237 · Ariyamaggasutta

[¶59] “Mendicants, I declare these four kinds of deeds, having realized them with my own insight. What four?

> Pali: “Cattārimāni, bhikkhave, kammāni mayā sayaṁ abhiññā sacchikatvā paveditāni. Katamāni cattāri?

[¶60] There are dark deeds with dark results;

> Pali: Atthi, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ;

[¶61] bright deeds with bright results;

> Pali: atthi, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ;

[¶62] dark and bright deeds with dark and bright results; and

> Pali: atthi, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ;

[¶63] neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

> Pali: atthi, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

[¶64] And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results.

> Pali: Katamañca, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ? Idha, bhikkhave, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.

[¶65] And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results.

> Pali: Katamañca, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ? Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.

[¶66] And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.

> Pali: Katamañca, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.

[¶67] And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? Right view, right purpose, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

> Pali: Katamañca, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati? Sammādiṭṭhi …pe… sammāsamādhi. Idaṁ vuccati, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

[¶68] These are the four kinds of deeds that I declare, having realized them with my own insight.”

> Pali: Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.

[¶69] > Pali: Chaṭṭhaṁ.

[¶70] AN 4.238 · Awakening Factors

> Pali: AN 4.238 · Bojjhaṅgasutta

[¶71] “Mendicants, I declare these four kinds of deeds, having realized them with my own insight. …

> Pali: “Cattārimāni, bhikkhave, kammāni …pe… kaṇhaṁ kaṇhavipākaṁ …pe…

[¶72] And what are dark deeds with dark results? It’s when someone makes hurtful choices by way of body, speech, and mind. These are called dark deeds with dark results.

> Pali: idha, bhikkhave, ekacco sabyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhaṁ kaṇhavipākaṁ.

[¶73] And what are bright deeds with bright results? It’s when someone makes pleasing choices by way of body, speech, and mind. These are called bright deeds with bright results.

> Pali: Katamañca, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ? Idha, bhikkhave, ekacco abyābajjhaṁ kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ sukkaṁ sukkavipākaṁ.

[¶74] And what are dark and bright deeds with dark and bright results? It’s when someone makes both hurtful and pleasing choices by way of body, speech, and mind. These are called dark and bright deeds with dark and bright results.

> Pali: Katamañca, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ? Idha, bhikkhave, ekacco sabyābajjhampi abyābajjhampi kāyasaṅkhāraṁ abhisaṅkharoti …pe… idaṁ vuccati, bhikkhave, kammaṁ kaṇhasukkaṁ kaṇhasukkavipākaṁ.

[¶75] And what are neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds? The awakening factors of mindfulness, investigation of principles, energy, rapture, tranquility, immersion, and equanimity. These are called neither dark nor bright deeds with neither dark nor bright results, which lead to the ending of deeds.

> Pali: Katamañca, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati? Satisambojjhaṅgo, dhammavicayasambojjhaṅgo, vīriyasambojjhaṅgo, pītisambojjhaṅgo, passaddhisambojjhaṅgo, samādhisambojjhaṅgo, upekkhāsambojjhaṅgo— idaṁ vuccati, bhikkhave, kammaṁ akaṇhaasukkaṁ akaṇhaasukkavipākaṁ kammakkhayāya saṁvattati.

[¶76] These are the four kinds of deeds that I declare, having realized them with my own insight.”

> Pali: Imāni kho, bhikkhave, cattāri kammāni mayā sayaṁ abhiññā sacchikatvā paveditānī”ti.

[¶77] > Pali: Sattamaṁ.

[¶78] AN 4.239 · Blameworthy

> Pali: AN 4.239 · Sāvajjasutta

[¶79] “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? Blameworthy deeds by way of body, speech, and mind, and blameworthy view. Someone with these four qualities is placed in hell as if delivered there.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi catūhi? Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena, sāvajjāya diṭṭhiyā— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶80] Someone with four qualities is placed in heaven as if delivered there. What four? Blameless deeds by way of body, speech, and mind, and blameless view. Someone with these four qualities is placed in heaven as if delivered there.”

> Pali: Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi catūhi? Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena, anavajjāya diṭṭhiyā— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶81] > Pali: Aṭṭhamaṁ.

[¶82] AN 4.240 · Pleasing

> Pali: AN 4.240 · Abyābajjhasutta

[¶83] “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? Hurtful deeds by way of body, speech, and mind, and hurtful view. Someone with these four qualities is placed in hell as if delivered there.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi catūhi? Sabyābajjhena kāyakammena, sabyābajjhena vacīkammena, sabyābajjhena manokammena, sabyābajjhāya diṭṭhiyā— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶84] Someone with four qualities is placed in heaven as if delivered there. What four? Pleasing deeds by way of body, speech, and mind, and pleasing view. Someone with these four qualities is placed in heaven as if delivered there.”

> Pali: Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi catūhi? Abyābajjhena kāyakammena, abyābajjhena vacīkammena, abyābajjhena manokammena, abyābajjhāya diṭṭhiyā— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶85] > Pali: Navamaṁ.

[¶86] AN 4.241 · Ascetics

> Pali: AN 4.241 · Samaṇasutta

[¶87] “‘Only here is there a first ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.’ This, mendicants, is how you should rightly roar your lion’s roar.

> Pali: “‘Idheva, bhikkhave, paṭhamo samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇehi aññehī’ti— evametaṁ, bhikkhave, sammā sīhanādaṁ nadatha.

[¶88] And who is the first ascetic? It’s a mendicant who—with the ending of three fetters—is a stream-enterer, not liable to be reborn in the underworld, assured, destined for awakening. This is the first ascetic.

> Pali: Katamo ca, bhikkhave, paṭhamo samaṇo? Idha, bhikkhave, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā sotāpanno hoti avinipātadhammo niyato sambodhiparāyaṇo. Ayaṁ, bhikkhave, paṭhamo samaṇo.

[¶89] And who is the second ascetic? It’s a mendicant 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. This is the second ascetic.

> Pali: Katamo ca, bhikkhave, dutiyo samaṇo? Idha, bhikkhave, bhikkhu tiṇṇaṁ saṁyojanānaṁ parikkhayā rāgadosamohānaṁ tanuttā sakadāgāmī hoti, sakideva imaṁ lokaṁ āgantvā dukkhassantaṁ karoti. Ayaṁ, bhikkhave, dutiyo samaṇo.

[¶90] And who is the third ascetic? It’s a mendicant who—with the ending of the five lower fetters—is reborn spontaneously. They’re extinguished there, and are not liable to return from that world. This is the third ascetic.

> Pali: Katamo ca, bhikkhave, tatiyo samaṇo? Idha, bhikkhave, bhikkhu pañcannaṁ orambhāgiyānaṁ saṁyojanānaṁ parikkhayā opapātiko hoti tattha parinibbāyī anāvattidhammo tasmā lokā. Ayaṁ, bhikkhave, tatiyo samaṇo.

[¶91] And who is the fourth ascetic? It’s a mendicant who realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. This is the fourth ascetic.

> Pali: Katamo ca, bhikkhave, catuttho samaṇo? Idha, bhikkhave, bhikkhu āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati. Ayaṁ, bhikkhave, catuttho samaṇo.

[¶92] ‘Only here is there a first ascetic, here a second ascetic, here a third ascetic, and here a fourth ascetic. Other sects are empty of ascetics.’ This, mendicants, is how you should rightly roar your lion’s roar.”

> Pali: ‘Idheva, bhikkhave, paṭhamo samaṇo, idha dutiyo samaṇo, idha tatiyo samaṇo, idha catuttho samaṇo; suññā parappavādā samaṇebhi aññehī’ti— evametaṁ, bhikkhave, sammā sīhanādaṁ nadathā”ti.

[¶93] > Pali: Dasamaṁ.

## 29. Perils of Offenses · AN 4.243–4.252

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/29/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/29/#p-N

[¶0] AN 4.243 · Schism in the Saṅgha

> Pali: AN 4.243 · Saṅghabhedakasutta

[¶1] At one time the Buddha was staying near Kosambī in Ghosita’s monastery. Then Venerable Ānanda went up to the Buddha, bowed, and sat down to one side. The Buddha said to him, “Well, Ānanda, has that disciplinary issue been settled yet?”

> Pali: Ekaṁ samayaṁ bhagavā kosambiyaṁ viharati ghositārāme. Atha kho āyasmā ānando yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ ānandaṁ bhagavā etadavoca: “api nu taṁ, ānanda, adhikaraṇaṁ vūpasantan”ti?

[¶2] “How could it be, sir? Venerable Anuruddha’s protégé Bāhiya remains entirely committed to creating a schism in the Saṅgha. But Anuruddha doesn’t think to say a single word about it.”

> Pali: “Kuto taṁ, bhante, adhikaraṇaṁ vūpasamissati. Āyasmato, bhante, anuruddhassa bāhiyo nāma saddhivihāriko kevalakappaṁ saṅghabhedāya ṭhito. Tatrāyasmā anuruddho na ekavācikampi bhaṇitabbaṁ maññatī”ti.

[¶3] “But Ānanda, since when has Anuruddha been involved in disciplinary issues in the midst of the Saṅgha? Shouldn’t you, together with Sāriputta and Moggallāna, settle all disciplinary issues that come up?

> Pali: “Kadā panānanda, anuruddho saṅghamajjhe adhikaraṇesu voyuñjati. Nanu, ānanda, yāni kānici adhikaraṇāni uppajjanti, sabbāni tāni tumhe ceva vūpasametha sāriputtamoggallānā ca.

[¶4] A bad monk sees four reasons to relish schism in the Saṅgha. What four? 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, festering, and depraved. He thinks: ‘Suppose the monks know that I’m a bad monk … If they’re in harmony, they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the first reason to relish schism in the Saṅgha.

> Pali: Cattārome, ānanda, atthavase sampassamāno pāpabhikkhu saṅghabhedena nandati. Katame cattāro? Idhānanda, pāpabhikkhu dussīlo hoti pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujāto. Tassa evaṁ hoti: ‘sace kho maṁ bhikkhū jānissanti— dussīlo pāpadhammo asuci saṅkassarasamācāro paṭicchannakammanto assamaṇo samaṇapaṭiñño abrahmacārī brahmacāripaṭiñño antopūti avassuto kasambujātoti, samaggā maṁ santā nāsessanti; vaggā pana maṁ na nāsessantī’ti. Idaṁ, ānanda, paṭhamaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

[¶5] Furthermore, a bad monk has wrong view, he’s attached to an extremist view. He thinks: ‘Suppose the monks know that I have wrong view … If they’re in harmony they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the second reason to relish schism in the Saṅgha.

> Pali: Puna caparaṁ, ānanda, pāpabhikkhu micchādiṭṭhiko hoti, antaggāhikāya diṭṭhiyā samannāgato. Tassa evaṁ hoti: ‘sace kho maṁ bhikkhū jānissanti— micchādiṭṭhiko antaggāhikāya diṭṭhiyā samannāgatoti, samaggā maṁ santā nāsessanti; vaggā pana maṁ na nāsessantī’ti. Idaṁ, ānanda, dutiyaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

[¶6] Furthermore, a bad monk has wrong livelihood and earns a living by wrong livelihood. He thinks: ‘Suppose the monks know that I have wrong livelihood … If they’re in harmony they’ll expel me, but if they’re divided they won’t.’ A bad monk sees this as the third reason to relish schism in the Saṅgha.

> Pali: Puna caparaṁ, ānanda, pāpabhikkhu micchāājīvo hoti, micchāājīvena jīvikaṁ kappeti. Tassa evaṁ hoti: ‘sace kho maṁ bhikkhū jānissanti— micchāājīvo micchāājīvena jīvikaṁ kappetīti, samaggā maṁ santā nāsessanti; vaggā pana maṁ na nāsessantī’ti. Idaṁ, ānanda, tatiyaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

[¶7] Furthermore, a bad monk desires material things, honor, and admiration. He thinks: ‘Suppose the monks know that I desire material things, honor, and admiration. If they’re in harmony they won’t honor, respect, revere, or venerate me, but if they’re divided they will.’ A bad monk sees this as the fourth reason to relish schism in the Saṅgha.

> Pali: Puna caparaṁ, ānanda, pāpabhikkhu lābhakāmo hoti sakkārakāmo anavaññattikāmo. Tassa evaṁ hoti: ‘sace kho maṁ bhikkhū jānissanti— lābhakāmo sakkārakāmo anavaññattikāmoti, samaggā maṁ santā na sakkarissanti na garuṁ karissanti na mānessanti na pūjessanti; vaggā pana maṁ sakkarissanti garuṁ karissanti mānessanti pūjessantī’ti. Idaṁ, ānanda, catutthaṁ atthavasaṁ sampassamāno pāpabhikkhu saṅghabhedena nandati.

[¶8] A bad monk sees these four reasons to relish schism in the Saṅgha.”

> Pali: Ime kho, ānanda, cattāro atthavase sampassamāno pāpabhikkhu saṅghabhedena nandatī”ti.

[¶9] > Pali: Paṭhamaṁ.

[¶10] AN 4.244 · Perils of Offenses

> Pali: AN 4.244 · Āpattibhayasutta

[¶11] “Mendicants, there are these four perils of offenses. What four?

> Pali: “Cattārimāni, bhikkhave, āpattibhayāni. Katamāni cattāri?

[¶12] Suppose they were to arrest a bandit, a criminal and present him to the king, saying: ‘Your Majesty, this is a bandit, a criminal. May Your Majesty punish them!’ The king would say: ‘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.’ The king’s men would do as they were told. Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, a capital offense. There’s no way I’d ever do such a bad and reprehensible deed, a capital offense.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding expulsion offenses. It can be expected that if they haven’t committed an expulsion offense they won’t, and if they committed one they will deal with it properly.

> Pali: Seyyathāpi, bhikkhave, coraṁ āgucāriṁ gahetvā rañño dasseyyuṁ: ‘ayaṁ te, deva, coro āgucārī. Imassa devo daṇḍaṁ paṇetū’ti. Tamenaṁ rājā evaṁ vadeyya: ‘gacchatha, bho, imaṁ purisaṁ daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindathā’ti. Tamenaṁ rañño purisā daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindeyyuṁ. Tatraññatarassa thalaṭṭhassa purisassa evamassa: ‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ sīsacchejjaṁ. Yatra hi nāma rañño purisā daḷhāya rajjuyā pacchābāhaṁ gāḷhabandhanaṁ bandhitvā khuramuṇḍaṁ karitvā kharassarena paṇavena rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ parinetvā dakkhiṇena dvārena nikkhāmetvā dakkhiṇato nagarassa sīsaṁ chindissanti. So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ sīsacchejjan’ti. Evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṁ tibbā bhayasaññā paccupaṭṭhitā hoti pārājikesu dhammesu. Tassetaṁ pāṭikaṅkhaṁ—anāpanno vā pārājikaṁ dhammaṁ na āpajjissati, āpanno vā pārājikaṁ dhammaṁ yathādhammaṁ paṭikarissati.

[¶13] Suppose a man was to put on a black cloth, mess up his hair, and put a club on his shoulder. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of clubbing. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of clubbing. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of clubbing.’ 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.

> Pali: Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā musalaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: ‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ mosallaṁ, yena me āyasmanto attamanā honti taṁ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa: ‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ mosallaṁ. Yatra hi nāma kāḷavatthaṁ paridhāya kese pakiritvā musalaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vakkhati: “ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ mosallaṁ, yena me āyasmanto attamanā honti taṁ karomī”ti. So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ mosallan’ti. Evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṁ tibbā bhayasaññā paccupaṭṭhitā hoti saṅghādisesesu dhammesu, tassetaṁ pāṭikaṅkhaṁ—anāpanno vā saṅghādisesaṁ dhammaṁ na āpajjissati, āpanno vā saṅghādisesaṁ dhammaṁ yathādhammaṁ paṭikarissati.

[¶14] Suppose a man was to put on a black cloth, mess up his hair, and put a sack of ashes on his shoulder. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of a sack of ashes. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of a sack of ashes. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of a sack of ashes.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding confessable offenses. It can be expected that if they haven’t committed a confessable offense they won’t, and if they committed one they will deal with it properly.

> Pali: Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā bhasmapuṭaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: ‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ bhasmapuṭaṁ. Yena me āyasmanto attamanā honti taṁ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa: ‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ bhasmapuṭaṁ. Yatra hi nāma kāḷavatthaṁ paridhāya kese pakiritvā bhasmapuṭaṁ khandhe āropetvā mahājanakāyaṁ upasaṅkamitvā evaṁ vakkhati: “ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ bhasmapuṭaṁ; yena me āyasmanto attamanā honti taṁ karomī”ti. So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ bhasmapuṭan’ti. Evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṁ tibbā bhayasaññā paccupaṭṭhitā hoti pācittiyesu dhammesu, tassetaṁ pāṭikaṅkhaṁ—anāpanno vā pācittiyaṁ dhammaṁ na āpajjissati, āpanno vā pācittiyaṁ dhammaṁ yathādhammaṁ paṭikarissati.

[¶15] Suppose a man was to put on a black cloth and mess up his hair. Then he approaches a large crowd and says: ‘Sirs, I’ve done a bad and reprehensible deed, deserving of criticism. I submit to your pleasure.’ Then a bystander might think: ‘This man must have done a truly bad and reprehensible deed, deserving of criticism. … There’s no way I’d ever do such a bad and reprehensible deed, deserving of criticism.’ In the same way, take any monk or nun who has set up such an acute perception of peril regarding confessable offenses. It can be expected that if they haven’t committed a confessable offense they won’t, and if they committed one they will deal with it properly.

> Pali: Seyyathāpi, bhikkhave, puriso kāḷavatthaṁ paridhāya kese pakiritvā mahājanakāyaṁ upasaṅkamitvā evaṁ vadeyya: ‘ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ upavajjaṁ. Yena me āyasmanto attamanā honti taṁ karomī’ti. Tatraññatarassa thalaṭṭhassa purisassa evamassa: ‘pāpakaṁ vata, bho, ayaṁ puriso kammaṁ akāsi gārayhaṁ upavajjaṁ. Yatra hi nāma kāḷavatthaṁ paridhāya kese pakiritvā mahājanakāyaṁ upasaṅkamitvā evaṁ vakkhati: “ahaṁ, bhante, pāpakammaṁ akāsiṁ gārayhaṁ upavajjaṁ; yena me āyasmanto attamanā honti taṁ karomī”ti. So vatassāhaṁ evarūpaṁ pāpakammaṁ na kareyyaṁ gārayhaṁ upavajjan’ti. Evamevaṁ kho, bhikkhave, yassa kassaci bhikkhussa vā bhikkhuniyā vā evaṁ tibbā bhayasaññā paccupaṭṭhitā hoti pāṭidesanīyesu dhammesu, tassetaṁ pāṭikaṅkhaṁ—anāpanno vā pāṭidesanīyaṁ dhammaṁ na āpajjissati, āpanno vā pāṭidesanīyaṁ dhammaṁ yathādhammaṁ paṭikarissati.

[¶16] These are the four perils of offenses.”

> Pali: Imāni kho, bhikkhave, cattāri āpattibhayānī”ti.

[¶17] > Pali: Dutiyaṁ.

[¶18] AN 4.245 · The Benefits of Training

> Pali: AN 4.245 · Sikkhānisaṁsasutta

[¶19] “Mendicants, this spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.

> Pali: “Sikkhānisaṁsamidaṁ, bhikkhave, brahmacariyaṁ vussati paññuttaraṁ vimuttisāraṁ satādhipateyyaṁ.

[¶20] And how is training its benefit? 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. They undertake whatever supplementary regulations I have laid down, keeping them intact, impeccable, spotless, and unmarred.

> Pali: Kathañca, bhikkhave, sikkhānisaṁsaṁ hoti? Idha, bhikkhave, mayā sāvakānaṁ ābhisamācārikā sikkhā paññattā appasannānaṁ pasādāya pasannānaṁ bhiyyobhāvāya. Yathā yathā, bhikkhave, mayā sāvakānaṁ ābhisamācārikā sikkhā paññattā appasannānaṁ pasādāya pasannānaṁ bhiyyobhāvāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu.

[¶21] 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 intact, impeccable, spotless, and unmarred. That’s how training is its benefit.

> Pali: Puna caparaṁ, bhikkhave, mayā sāvakānaṁ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya. Yathā yathā, bhikkhave, mayā sāvakānaṁ ādibrahmacariyikā sikkhā paññattā sabbaso sammā dukkhakkhayāya tathā tathā so tassā sikkhāya akhaṇḍakārī hoti acchiddakārī asabalakārī akammāsakārī, samādāya sikkhati sikkhāpadesu. Evaṁ kho, bhikkhave, sikkhānisaṁsaṁ hoti.

[¶22] And how is wisdom its overseer? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They examine with wisdom any teachings I taught them. That’s how wisdom is its overseer.

> Pali: Kathañca, bhikkhave, paññuttaraṁ hoti? Idha, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya. Yathā yathā, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā paññāya samavekkhitā honti. Evaṁ kho, bhikkhave, paññuttaraṁ hoti.

[¶23] And how is freedom its core? I taught the Dhamma to my disciples in order to rightly end suffering in every way. They experience through freedom any teachings I taught them. That’s how freedom is its core.

> Pali: Kathañca, bhikkhave, vimuttisāraṁ hoti? Idha, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya. Yathā yathā, bhikkhave, mayā sāvakānaṁ dhammā desitā sabbaso sammā dukkhakkhayāya tathā tathāssa te dhammā vimuttiyā phusitā honti. Evaṁ kho, bhikkhave, vimuttisāraṁ hoti.

[¶24] And how is mindfulness its ruler? Mindfulness 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.’ Mindfulness 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.’ Mindfulness is well established in oneself: ‘In this way I’ll examine with wisdom the teaching that I haven’t yet examined, or support with wisdom in every situation the teaching I’ve already examined.’ Mindfulness is well established in oneself: ‘In this way I’ll experience through freedom the teaching that I haven’t yet experienced, or support with wisdom in every situation the teaching I’ve already experienced.’ That’s how mindfulness is its ruler.

> Pali: Kathañca, bhikkhave, satādhipateyyaṁ hoti? ‘Iti aparipūraṁ vā ābhisamācārikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ābhisamācārikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti. ‘Iti aparipūraṁ vā ādibrahmacariyikaṁ sikkhaṁ paripūressāmi, paripūraṁ vā ādibrahmacariyikaṁ sikkhaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti. ‘Iti asamavekkhitaṁ vā dhammaṁ paññāya samavekkhissāmi, samavekkhitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti. ‘Iti aphusitaṁ vā dhammaṁ vimuttiyā phusissāmi, phusitaṁ vā dhammaṁ tattha tattha paññāya anuggahessāmī’ti—ajjhattaṁyeva sati sūpaṭṭhitā hoti. Evaṁ kho, bhikkhave, satādhipateyyaṁ hoti.

[¶25] ‘This spiritual life is lived with training as its benefit, with wisdom as its overseer, with freedom as its core, and with mindfulness as its ruler.’ That’s what I said, and this is why I said it.”

> Pali: ‘Sikkhānisaṁsamidaṁ, bhikkhave, brahmacariyaṁ vussati paññuttaraṁ vimuttisāraṁ satādhipateyyan’ti, iti yaṁ taṁ vuttaṁ idametaṁ paṭicca vuttan”ti.

[¶26] > Pali: Tatiyaṁ.

[¶27] AN 4.246 · Lying Postures

> Pali: AN 4.246 · Seyyāsutta

[¶28] “Mendicants, there are these four ways of lying down. What four? The ways a corpse, a pleasure seeker, a lion, and a Realized One lie down.

> Pali: “Catasso imā, bhikkhave, seyyā. Katamā catasso? Petaseyyā, kāmabhogiseyyā, sīhaseyyā, tathāgataseyyā.

[¶29] And how does a corpse lie down? Corpses usually lie flat on their backs. This is called the way a corpse lies down.

> Pali: Katamā ca, bhikkhave, petaseyyā? Yebhuyyena, bhikkhave, petā uttānā senti; ayaṁ vuccati, bhikkhave, petaseyyā.

[¶30] And how does a pleasure seeker lie down? Pleasure seekers usually lie down on their left side. This is called the way a pleasure seeker lies down.

> Pali: Katamā ca, bhikkhave, kāmabhogiseyyā? Yebhuyyena, bhikkhave, kāmabhogī vāmena passena senti; ayaṁ vuccati, bhikkhave, kāmabhogiseyyā.

[¶31] And how does a lion lie down? The lion, king of beasts, lies down on the right side, placing one foot on top of the other, with his tail tucked between his thighs. When he wakes, he lifts his front quarters and checks his hind quarters. If he sees that any part of his body is disordered or displaced, he is displeased. But if he sees that no part of his body is disordered or displaced, he is pleased. This is called the way a lion lies down.

> Pali: Katamā ca, bhikkhave, sīhaseyyā? Sīho, bhikkhave, migarājā dakkhiṇena passena seyyaṁ kappeti, pāde pādaṁ accādhāya, antarasatthimhi naṅguṭṭhaṁ anupakkhipitvā. So paṭibujjhitvā purimaṁ kāyaṁ abbhunnāmetvā pacchimaṁ kāyaṁ anuviloketi. Sace, bhikkhave, sīho migarājā kiñci passati kāyassa vikkhittaṁ vā visaṭaṁ vā, tena, bhikkhave, sīho migarājā anattamano hoti. Sace pana, bhikkhave, sīho migarājā na kiñci passati kāyassa vikkhittaṁ vā visaṭaṁ vā, tena, bhikkhave, sīho migarājā attamano hoti. Ayaṁ vuccati, bhikkhave, sīhaseyyā.

[¶32] And how does a Realized One lie down? It’s when a Realized One, quite secluded from sensual pleasures, secluded from unskillful qualities, enters and remains in the first absorption … second absorption … third absorption … fourth absorption. This is called the way a Realized One lies down.

> Pali: Katamā ca, bhikkhave, tathāgataseyyā? Idha, bhikkhave, tathāgato vivicceva kāmehi …pe… catutthaṁ jhānaṁ upasampajja viharati. Ayaṁ vuccati, bhikkhave, tathāgataseyyā.

[¶33] These are the four ways of lying down.”

> Pali: Imā kho, bhikkhave, catasso seyyā”ti.

[¶34] > Pali: Catutthaṁ.

[¶35] AN 4.247 · Worthy of a Monument

> Pali: AN 4.247 · Thūpārahasutta

[¶36] “Mendicants, these four are worthy of a monument. What four? A Realized One, a perfected one, a fully awakened Buddha; an independent Buddha; a disciple of a Realized One; and a wheel-turning monarch. These four are worthy of a monument.”

> Pali: “Cattārome, bhikkhave, thūpārahā. Katame cattāro? Tathāgato arahaṁ sammāsambuddho thūpāraho, paccekabuddho thūpāraho, tathāgatasāvako thūpāraho, rājā cakkavattī thūpāraho— Ime kho, bhikkhave, cattāro thūpārahā”ti.

[¶37] > Pali: Pañcamaṁ.

[¶38] AN 4.248 · The Growth of Wisdom

> Pali: AN 4.248 · Paññāvuddhisutta

[¶39] “Mendicants, these four things lead to the growth of wisdom. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. These four things lead to the growth of wisdom.”

> Pali: “Cattārome, bhikkhave, dhammā paññāvuddhiyā saṁvattanti. Katame cattāro? Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— Ime kho, bhikkhave, cattāro dhammā paññāvuddhiyā saṁvattantī”ti.

[¶40] > Pali: Chaṭṭhaṁ.

[¶41] AN 4.249 · Very Helpful

> Pali: AN 4.249 · Bahukārasutta

[¶42] “Mendicants, these four things are very helpful to a human being. What four? Associating with true persons, listening to the true teaching, rational application of mind, and practicing in line with the teaching. These four things are very helpful to a human being.”

> Pali: “Cattārome, bhikkhave, dhammā manussabhūtassa bahukārā honti. Katame cattāro? Sappurisasaṁsevo, saddhammasavanaṁ, yonisomanasikāro, dhammānudhammappaṭipatti— Ime kho, bhikkhave, cattāro dhammā manussabhūtassa bahukārā hontī”ti.

[¶43] > Pali: Sattamaṁ.

[¶44] AN 4.250 · Expressions (1st)

> Pali: AN 4.250 · Paṭhamavohārasutta

[¶45] “Mendicants, there are these four ignoble expressions. What four? Saying you’ve seen, heard, thought, or known something, but you haven’t. These are the four ignoble expressions.”

> Pali: “Cattārome, bhikkhave, anariyavohārā. Katame cattāro? Adiṭṭhe diṭṭhavāditā, asute sutavāditā, amute mutavāditā, aviññāte viññātavāditā— Ime kho, bhikkhave, cattāro anariyavohārā”ti.

[¶46] > Pali: Aṭṭhamaṁ.

[¶47] AN 4.251 · Expressions (2nd)

> Pali: AN 4.251 · Dutiyavohārasutta

[¶48] “Mendicants, there are these four noble expressions. What four? Saying you haven’t seen, heard, thought, or known something, and you haven’t. These are the four noble expressions.”

> Pali: “Cattārome, bhikkhave, ariyavohārā. Katame cattāro? Adiṭṭhe adiṭṭhavāditā, asute asutavāditā, amute amutavāditā, aviññāte aviññātavāditā— Ime kho, bhikkhave, cattāro ariyavohārā”ti.

[¶49] > Pali: Navamaṁ.

[¶50] AN 4.252 · Expressions (3rd)

> Pali: AN 4.252 · Tatiyavohārasutta

[¶51] “Mendicants, there are these four ignoble expressions. What four? Saying you haven’t seen, heard, thought, or known something, and you have. These are the four ignoble expressions.”

> Pali: “Cattārome, bhikkhave, anariyavohārā. Katame cattāro? Diṭṭhe adiṭṭhavāditā, sute asutavāditā, mute amutavāditā, viññāte aviññātavāditā— Ime kho, bhikkhave, cattāro anariyavohārā”ti.

[¶52] > Pali: Dasamaṁ.

## 30. Insight · AN 4.254–4.263

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/30/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/30/#p-N

[¶0] AN 4.254 · Insight

> Pali: AN 4.254 · Abhiññāsutta

[¶1] “Mendicants, there are these four things. What four? There are things that should be completely understood by direct knowledge. There are things that should be given up by direct knowledge. There are things that should be developed by direct knowledge. There are things that should be realized by direct knowledge.

> Pali: “Cattārome, bhikkhave, dhammā. Katame cattāro? Atthi, bhikkhave, dhammā abhiññā pariññeyyā; atthi, bhikkhave, dhammā abhiññā pahātabbā; atthi, bhikkhave, dhammā abhiññā bhāvetabbā; atthi, bhikkhave, dhammā abhiññā sacchikātabbā.

[¶2] And what are the things that should be completely understood by direct knowledge? The five grasping aggregates. These are called the things that should be completely understood by direct knowledge.

> Pali: Katame ca, bhikkhave, dhammā abhiññā pariññeyyā? Pañcupādānakkhandhā— ime vuccanti, bhikkhave, dhammā abhiññā pariññeyyā.

[¶3] And what are the things that should be given up by direct knowledge? Ignorance and craving for continued existence. These are called the things that should be given up by direct knowledge.

> Pali: Katame ca, bhikkhave, dhammā abhiññā pahātabbā? Avijjā ca bhavataṇhā ca— ime vuccanti, bhikkhave, dhammā abhiññā pahātabbā.

[¶4] And what are the things that should be developed by direct knowledge? Serenity and discernment. These are called the things that should be developed by direct knowledge.

> Pali: Katame ca, bhikkhave, dhammā abhiññā bhāvetabbā? Samatho ca vipassanā ca— ime vuccanti, bhikkhave, dhammā abhiññā bhāvetabbā.

[¶5] And what are the things that should be realized by direct knowledge? Knowledge and freedom. These are called the things that should be realized by direct knowledge.

> Pali: Katame ca, bhikkhave, dhammā abhiññā sacchikātabbā? Vijjā ca vimutti ca— ime vuccanti, bhikkhave, dhammā abhiññā sacchikātabbā.

[¶6] These are the four things.”

> Pali: Ime kho, bhikkhave, cattāro dhammā”ti.

[¶7] > Pali: Paṭhamaṁ.

[¶8] AN 4.255 · Searches

> Pali: AN 4.255 · Pariyesanāsutta

[¶9] “Mendicants, there are these four ignoble searches. What four? Someone liable to old age searches only for what grows old. Someone liable to sickness searches only for what gets sick. Someone liable to death searches only for what dies. Someone liable to become corrupted searches only for what is defiled. These are the four ignoble searches.

> Pali: “Catasso imā, bhikkhave, anariyapariyesanā. Katamā catasso? Idha, bhikkhave, ekacco attanā jarādhammo samāno jarādhammaṁyeva pariyesati; attanā byādhidhammo samāno byādhidhammaṁyeva pariyesati; attanā maraṇadhammo samāno maraṇadhammaṁyeva pariyesati; attanā saṅkilesadhammo samāno saṅkilesadhammaṁyeva pariyesati. Imā kho, bhikkhave, catasso anariyapariyesanā.

[¶10] There are these four noble searches. What four? Someone who is liable to grow old, knowing the drawback in what grows old, searches for that which is free of old age, the supreme sanctuary from the yoke, extinguishment. Someone who is liable to get sick, knowing the drawback in what gets sick, searches for that which is free of sickness, the supreme sanctuary from the yoke, extinguishment. Someone who is liable to die, knowing the drawback in what dies, searches for that which is free of death, the supreme sanctuary from the yoke, extinguishment. Someone liable to become corrupted, knowing the drawback in what is defiled, searches for the undefiled supreme sanctuary from the yoke, extinguishment. These are the four noble searches.”

> Pali: Catasso imā, bhikkhave, ariyapariyesanā. Katamā catasso? Idha, bhikkhave, ekacco attanā jarādhammo samāno jarādhamme ādīnavaṁ viditvā ajaraṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati; attanā byādhidhammo samāno byādhidhamme ādīnavaṁ viditvā abyādhiṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati; attanā maraṇadhammo samāno maraṇadhamme ādīnavaṁ viditvā amataṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati; attanā saṅkilesadhammo samāno saṅkilesadhamme ādīnavaṁ viditvā asaṅkiliṭṭhaṁ anuttaraṁ yogakkhemaṁ nibbānaṁ pariyesati. Imā kho, bhikkhave, catasso ariyapariyesanā”ti.

[¶11] > Pali: Dutiyaṁ.

[¶12] AN 4.256 · Ways of Being Inclusive

> Pali: AN 4.256 · Saṅgahavatthusutta

[¶13] “Mendicants, there are these four ways of being inclusive. What four? Giving, kindly words, taking care, and equality. These are the four ways of being inclusive.”

> Pali: “Cattārimāni, bhikkhave, saṅgahavatthūni. Katamāni cattāri? Dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā— Imāni kho, bhikkhave, cattāri saṅgahavatthūnī”ti.

[¶14] > Pali: Tatiyaṁ.

[¶15] AN 4.257 · With Māluṅkyaputta

> Pali: AN 4.257 · Mālukyaputtasutta

[¶16] Then Venerable Māluṅkyaputta went up to the Buddha, bowed, sat down to one side, and said to him:

> Pali: Atha kho āyasmā mālukyaputto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā mālukyaputto bhagavantaṁ etadavoca:

[¶17] “Sir, may the Buddha please teach me Dhamma in brief. When I’ve heard it, I’ll live alone, withdrawn, diligent, keen, and resolute.”

> Pali: “Sādhu me, bhante, bhagavā saṅkhittena dhammaṁ desetu, yamahaṁ bhagavato dhammaṁ sutvā eko vūpakaṭṭho appamatto ātāpī pahitatto vihareyyan”ti.

[¶18] “Well now, Māluṅkyaputta, what are we to say to the young monks, when even an old man like you, elderly and senior, asks the Realized One for brief advice?”

> Pali: “Ettha idāni, mālukyaputta, kiṁ dahare bhikkhū vakkhāma; yatra hi nāma tvaṁ jiṇṇo vuddho mahallako tathāgatassa saṅkhittena ovādaṁ yācasī”ti.

[¶19] “Sir, may the Buddha please teach me 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 teaching!”

> Pali: “Desetu me, bhante, bhagavā saṅkhittena dhammaṁ; desetu sugato saṅkhittena dhammaṁ. Appeva nāmāhaṁ bhagavato bhāsitassa atthaṁ ājāneyyaṁ; appeva nāmāhaṁ bhagavato bhāsitassa dāyādo assan”ti.

[¶20] “Māluṅkyaputta, there are four things that give rise to craving in a mendicant. What four? For the sake of robes, almsfood, lodgings, or rebirth in this or that state. These are the four things that give rise to craving in a mendicant. That craving is given up by a mendicant, cut off at the root, made like a palm stump, obliterated, and unable to arise in the future. Then they’re called a mendicant who has cut off craving, cast off the fetters, and by rightly comprehending conceit has made an end of suffering.”

> Pali: “Cattārome, mālukyaputta, taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. Katame cattāro? Cīvarahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Piṇḍapātahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Senāsanahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Itibhavābhavahetu vā, mālukyaputta, bhikkhuno taṇhā uppajjamānā uppajjati. Ime kho, mālukyaputta, cattāro taṇhuppādā yattha bhikkhuno taṇhā uppajjamānā uppajjati. Yato kho, mālukyaputta, bhikkhuno taṇhā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, ayaṁ vuccati, mālukyaputta, ‘bhikkhu acchecchi taṇhaṁ, vivattayi saṁyojanaṁ, sammā mānābhisamayā antamakāsi dukkhassā’”ti.

[¶21] When Māluṅkyaputta had been given this advice by the Buddha, he rose from his seat, bowed, and respectfully circled the Buddha, keeping him on his right, before leaving. Then Māluṅkyaputta, living alone, withdrawn, diligent, keen, 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 gentlemen rightly go forth from the lay life to homelessness.

> Pali: Atha kho āyasmā mālukyaputto bhagavatā iminā ovādena ovadito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho āyasmā mālukyaputto eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.

[¶22] He understood: “Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is nothing further for this place.” And Venerable Māluṅkyaputta became one of the perfected.

> Pali: “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abbhaññāsi. Aññataro ca panāyasmā mālukyaputto arahataṁ ahosīti.

[¶23] > Pali: Catutthaṁ.

[¶24] AN 4.258 · Families

> Pali: AN 4.258 · Kulasutta

[¶25] “Mendicants, when families don’t stay wealthy for long, it’s always for one or more of these four reasons. What four? They don’t look for what’s lost; they don’t repair old things; they eat and drink too much; or they put an unethical woman or man in charge. When families don’t stay wealthy for long, it’s always for one or more of these four reasons.

> Pali: “Yāni kānici, bhikkhave, kulāni bhogesu mahattaṁ pattāni na ciraṭṭhitikāni bhavanti, sabbāni tāni catūhi ṭhānehi, etesaṁ vā aññatarena. Katamehi catūhi? Naṭṭhaṁ na gavesanti, jiṇṇaṁ na paṭisaṅkharonti, aparimitapānabhojanā honti, dussīlaṁ itthiṁ vā purisaṁ vā ādhipacce ṭhapenti. Yāni kānici, bhikkhave, kulāni bhogesu mahattaṁ pattāni na ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṁ vā aññatarena.

[¶26] When families do stay wealthy for long, it’s always for one or more of these four reasons. What four? They look for what’s lost; they repair old things; they eat and drink in moderation; and they put an ethical woman or man in charge. When families do stay wealthy for long, it’s always for one or more of these four reasons.”

> Pali: Yāni kānici, bhikkhave, kulāni bhogesu mahattaṁ pattāni ciraṭṭhitikāni bhavanti, sabbāni tāni catūhi ṭhānehi, etesaṁ vā aññatarena. Katamehi catūhi? Naṭṭhaṁ gavesanti, jiṇṇaṁ paṭisaṅkharonti, parimitapānabhojanā honti, sīlavantaṁ itthiṁ vā purisaṁ vā ādhipacce ṭhapenti. Yāni kānici, bhikkhave, kulāni bhogesu mahattaṁ pattāni ciraṭṭhitikāni bhavanti, sabbāni tāni imehi catūhi ṭhānehi, etesaṁ vā aññatarenā”ti.

[¶27] > Pali: Pañcamaṁ.

[¶28] AN 4.259 · A Thoroughbred (1st)

> Pali: AN 4.259 · Paṭhamaājānīyasutta

[¶29] “Mendicants, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and reckoned a factor of kingship. What four? It’s when a fine royal thoroughbred is beautiful, strong, fast, and well-proportioned. A fine royal thoroughbred with these four factors is worthy of a king. …

> Pali: “Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati. Katamehi catūhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti balasampanno ca javasampanno ca ārohapariṇāhasampanno ca. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati.

[¶30] In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What four? It’s when a mendicant is beautiful, strong, fast, and well proportioned.

> Pali: Evamevaṁ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti balasampanno ca javasampanno ca ārohapariṇāhasampanno ca.

[¶31] And how is a mendicant beautiful? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is beautiful.

> Pali: Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. Evaṁ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

[¶32] And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong.

> Pali: Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṁ kho, bhikkhave, bhikkhu balasampanno hoti.

[¶33] And how is a mendicant fast? 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’. That’s how a mendicant is fast.

> Pali: Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu ‘idaṁ dukkhan’ti yathābhūtaṁ pajānāti …pe… ‘ayaṁ dukkhanirodhagāminī paṭipadā’ti yathābhūtaṁ pajānāti. Evaṁ kho, bhikkhave, bhikkhu javasampanno hoti.

[¶34] And how is a mendicant well proportioned? It’s when a mendicant receives robes, almsfood, lodgings, and medicines and supplies for the sick. That’s how a mendicant is well proportioned.

> Pali: Kathañca, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti? Idha, bhikkhave, bhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Evaṁ kho, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti.

[¶35] A mendicant with these four qualities … is the supreme field of merit for the world.”

> Pali: Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶36] > Pali: Chaṭṭhaṁ.

[¶37] AN 4.260 · A Thoroughbred (2nd)

> Pali: AN 4.260 · Dutiyaājānīyasutta

[¶38] “Mendicants, a fine royal thoroughbred with four factors is worthy of a king, fit to serve a king, and reckoned a factor of kingship. What four? It’s when a fine royal thoroughbred is beautiful, strong, fast, and well-proportioned. A fine royal thoroughbred with these four factors is worthy of a king. …

> Pali: “Catūhi, bhikkhave, aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati. Katamehi catūhi? Idha, bhikkhave, rañño bhadro assājānīyo vaṇṇasampanno ca hoti, balasampanno ca, javasampanno ca, ārohapariṇāhasampanno ca. Imehi kho, bhikkhave, catūhi aṅgehi samannāgato rañño bhadro assājānīyo rājāraho hoti rājabhoggo, rañño aṅganteva saṅkhaṁ gacchati.

[¶39] In the same way, a mendicant with four qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What four? It’s when a mendicant is beautiful, strong, fast, and well proportioned.

> Pali: Evamevaṁ kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassa. Katamehi catūhi? Idha, bhikkhave, bhikkhu vaṇṇasampanno ca hoti, balasampanno ca, javasampanno ca, ārohapariṇāhasampanno ca.

[¶40] And how is a mendicant beautiful? It’s when a mendicant is ethical, restrained in the monastic code, conducting themselves well and resorting for alms in suitable places. Seeing danger in the slightest fault, they keep the rules they’ve undertaken. That’s how a mendicant is beautiful.

> Pali: Kathañca, bhikkhave, bhikkhu vaṇṇasampanno hoti? Idha, bhikkhave, bhikkhu sīlavā hoti …pe… samādāya sikkhati sikkhāpadesu. Evaṁ kho, bhikkhave, bhikkhu vaṇṇasampanno hoti.

[¶41] And how is a mendicant strong? It’s when a mendicant lives with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. That’s how a mendicant is strong.

> Pali: Kathañca, bhikkhave, bhikkhu balasampanno hoti? Idha, bhikkhave, bhikkhu āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Evaṁ kho, bhikkhave, bhikkhu balasampanno hoti.

[¶42] And how is a mendicant fast? It’s when a mendicant realizes the undefiled freedom of heart and freedom by wisdom. And they live having realized it with their own insight in this very life due to the ending of defilements. That’s how a mendicant is fast.

> Pali: Kathañca, bhikkhave, bhikkhu javasampanno hoti? Idha, bhikkhave, bhikkhu āsavānaṁ khayā …pe… sacchikatvā upasampajja viharati. Evaṁ kho, bhikkhave, bhikkhu javasampanno hoti.

[¶43] And how is a mendicant well proportioned? It’s when a mendicant receives robes, almsfood, lodgings, and medicines and supplies for the sick. That’s how a mendicant is well proportioned.

> Pali: Kathañca, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti? Idha, bhikkhave, bhikkhu lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṁ. Evaṁ kho, bhikkhave, bhikkhu ārohapariṇāhasampanno hoti.

[¶44] A mendicant with these four qualities … is the supreme field of merit for the world.”

> Pali: Imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.

[¶45] > Pali: Sattamaṁ.

[¶46] AN 4.261 · Powers

> Pali: AN 4.261 · Balasutta

[¶47] “Mendicants, there are these four powers. What four? The powers of energy, mindfulness, immersion, and wisdom. These are the four powers.”

> Pali: “Cattārimāni, bhikkhave, balāni. Katamāni cattāri? Vīriyabalaṁ, satibalaṁ, samādhibalaṁ, paññābalaṁ— Imāni kho, bhikkhave, cattāri balānī”ti.

[¶48] > Pali: Aṭṭhamaṁ.

[¶49] AN 4.262 · Wilderness

> Pali: AN 4.262 · Araññasutta

[¶50] “Mendicants, when a mendicant has four qualities they’re not ready to frequent remote lodgings in the wilderness and the forest. What four? They have sensual, malicious, and cruel thoughts; or they’re witless, dull, and idiotic. When a mendicant possesses these four qualities they’re not ready to frequent remote lodgings in the wilderness and the forest.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato bhikkhu nālaṁ araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Katamehi catūhi? Kāmavitakkena, byāpādavitakkena, vihiṁsāvitakkena, duppañño hoti jaḷo elamūgo— imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu nālaṁ araññavanapatthāni pantāni senāsanāni paṭisevituṁ.

[¶51] When a mendicant has four qualities they’re ready to frequent remote lodgings in the wilderness and the forest. What four? They have thoughts of renunciation, good will, and harmlessness; and they’re wise, bright, and clever. When a mendicant possesses these four qualities they’re ready to frequent remote lodgings in the wilderness and the forest.”

> Pali: Catūhi, bhikkhave, dhammehi samannāgato bhikkhu alaṁ araññavanapatthāni pantāni senāsanāni paṭisevituṁ. Katamehi catūhi? Nekkhammavitakkena, abyāpādavitakkena, avihiṁsāvitakkena, paññavā hoti ajaḷo anelamūgo— imehi kho, bhikkhave, catūhi dhammehi samannāgato bhikkhu alaṁ araññavanapatthāni pantāni senāsanāni paṭisevitun”ti.

[¶52] > Pali: Navamaṁ.

[¶53] AN 4.263 · Deeds

> Pali: AN 4.263 · Kammasutta

[¶54] “When a foolish, incompetent untrue person has four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness. What four? Blameworthy deeds by way of body, speech, and mind, and blameworthy view. When a foolish, incompetent untrue person possesses these four qualities they keep themselves broken and damaged. They deserve to be blamed and criticized by sensible people, and they brim with much wickedness.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavati. Katamehi catūhi? Sāvajjena kāyakammena, sāvajjena vacīkammena, sāvajjena manokammena, sāvajjāya diṭṭhiyā— imehi kho, bhikkhave, catūhi dhammehi samannāgato bālo abyatto asappuriso khataṁ upahataṁ attānaṁ pariharati, sāvajjo ca hoti sānuvajjo viññūnaṁ, bahuñca apuññaṁ pasavati.

[¶55] When an astute, competent true person has four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit. What four? Blameless deeds by way of body, speech, and mind, and blameless view. When an astute, competent true person possesses these four qualities they keep themselves healthy and whole. They don’t deserve to be blamed and criticized by sensible people, and they brim with much merit.”

> Pali: Catūhi, bhikkhave, dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo viññūnaṁ, bahuñca puññaṁ pasavati. Katamehi catūhi? Anavajjena kāyakammena, anavajjena vacīkammena, anavajjena manokammena, anavajjāya diṭṭhiyā— imehi kho, bhikkhave, catūhi dhammehi samannāgato paṇḍito viyatto sappuriso akkhataṁ anupahataṁ attānaṁ pariharati, anavajjo ca hoti ananuvajjo viññūnaṁ, bahuñca puññaṁ pasavatī”ti.

[¶56] > Pali: Dasamaṁ.

[¶57] > Pali: Abhiññāvaggo chaṭṭho.

[¶58] > Pali: Tassuddānaṁ

[¶59] > Pali: Abhiññā pariyesanā,
saṅgahaṁ mālukyaputto;
Kulaṁ dve ca ājānīyā,
balaṁ araññakammunāti.

## 31. Ways of Performing Deeds · AN 4.264–4.273

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/31/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/31/#p-N

[¶0] AN 4.264 · Killing Living Creatures

> Pali: AN 4.264 · Pāṇātipātīsutta

[¶1] “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They themselves kill living creatures; they encourage others to kill living creatures; they approve of killing living creatures; and they praise killing living creatures. Someone with these four qualities is placed in hell as if delivered there.

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi catūhi? Attanā ca pāṇātipātī hoti, parañca pāṇātipāte samādapeti, pāṇātipāte ca samanuñño hoti, pāṇātipātassa ca vaṇṇaṁ bhāsati— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye.

[¶2] Someone with four qualities is placed in heaven as if delivered there. What four? 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. Someone with these four qualities is placed in heaven as if delivered there.”

> Pali: Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge. Katamehi catūhi? Attanā ca pāṇātipātā paṭivirato hoti, parañca pāṇātipātā veramaṇiyā samādapeti, pāṇātipātā veramaṇiyā ca samanuñño hoti, pāṇātipātā veramaṇiyā ca vaṇṇaṁ bhāsati— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ sagge”ti.

[¶3] > Pali: Paṭhamaṁ.

[¶4] AN 4.265 · Stealing

> Pali: AN 4.265 · Adinnādāyīsutta

[¶5] “Mendicants, someone with four qualities is placed in hell as if delivered there. What four? They themselves steal … Someone with four qualities is placed in heaven as if delivered there. …

> Pali: “Catūhi, bhikkhave, dhammehi samannāgato yathābhataṁ nikkhitto evaṁ niraye. Katamehi catūhi? Attanā ca adinnādāyī hoti, parañca adinnādāne samādapeti, adinnādāne ca samanuñño hoti, adinnādānassa ca vaṇṇaṁ bhāsati— imehi kho …pe….

[¶6] They don’t themselves steal …”

> Pali: Attanā ca adinnādānā paṭivirato hoti, parañca adinnādānā veramaṇiyā samādapeti, adinnādānā veramaṇiyā ca samanuñño hoti, adinnādānā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho, bhikkhave …pe….

[¶7] > Pali: Dutiyaṁ.

[¶8] AN 4.266 · Misconduct

> Pali: AN 4.266 · Micchācārīsutta

[¶9] “… They themselves commit sexual misconduct …

> Pali: …pe… Attanā ca kāmesumicchācārī hoti, parañca kāmesumicchācāre samādapeti, kāmesumicchācāre ca samanuñño hoti, kāmesumicchācārassa ca vaṇṇaṁ bhāsati—imehi kho …pe….

[¶10] They don’t themselves commit sexual misconduct …”

> Pali: Attanā ca kāmesumicchācārā paṭivirato hoti, parañca kāmesumicchācārā veramaṇiyā samādapeti, kāmesumicchācārā veramaṇiyā ca samanuñño hoti, kāmesumicchācārā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho …pe….

[¶11] > Pali: Tatiyaṁ.

[¶12] AN 4.267 · Lying

> Pali: AN 4.267 · Musāvādīsutta

[¶13] “… They themselves lie …

> Pali: …pe… Attanā ca musāvādī hoti, parañca musāvāde samādapeti, musāvāde ca samanuñño hoti, musāvādassa ca vaṇṇaṁ bhāsati—imehi kho …pe….

[¶14] … They don’t themselves lie …”

> Pali: Attanā ca musāvādā paṭivirato hoti, parañca musāvādā veramaṇiyā samādapeti, musāvādā veramaṇiyā ca samanuñño hoti, musāvādā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi …pe….

[¶15] > Pali: Catutthaṁ.

[¶16] AN 4.268 · Backbiting

> Pali: AN 4.268 · Pisuṇavācāsutta

[¶17] “… They themselves backbite …

> Pali: …pe… Attanā ca pisuṇavāco hoti, parañca pisuṇāya vācāya samādapeti, pisuṇāya vācāya ca samanuñño hoti, pisuṇāya vācāya ca vaṇṇaṁ bhāsati—imehi …pe….

[¶18] … They don’t themselves backbite …”

> Pali: Attanā ca pisuṇāya vācāya paṭivirato hoti, parañca pisuṇāya vācāya veramaṇiyā samādapeti, pisuṇāya vācāya veramaṇiyā ca samanuñño hoti, pisuṇāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati—imehi …pe….

[¶19] > Pali: Pañcamaṁ.

[¶20] AN 4.269 · Harsh Speech

> Pali: AN 4.269 · Pharusavācāsutta

[¶21] “… They themselves speak harshly …

> Pali: …pe… Attanā ca pharusavāco hoti, parañca pharusāya vācāya samādapeti, pharusāya vācāya ca samanuñño hoti, pharusāya vācāya ca vaṇṇaṁ bhāsati …pe….

[¶22] … They don’t themselves speak harshly …”

> Pali: Attanā ca pharusāya vācāya paṭivirato hoti, parañca pharusāya vācāya veramaṇiyā samādapeti, pharusāya vācāya veramaṇiyā ca samanuñño hoti, pharusāya vācāya veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho …pe….

[¶23] > Pali: Chaṭṭhaṁ.

[¶24] AN 4.270 · Talking Nonsense

> Pali: AN 4.270 · Samphappalāpasutta

[¶25] “… They themselves talk nonsense …

> Pali: …pe… Attanā ca samphappalāpī hoti, parañca samphappalāpe samādapeti, samphappalāpe ca samanuñño hoti, samphappalāpassa ca vaṇṇaṁ bhāsati—imehi …pe….

[¶26] … They don’t themselves talk nonsense …”

> Pali: Attanā ca samphappalāpā paṭivirato hoti, parañca samphappalāpā veramaṇiyā samādapeti, samphappalāpā veramaṇiyā ca samanuñño hoti, samphappalāpā veramaṇiyā ca vaṇṇaṁ bhāsati—imehi kho, bhikkhave …pe….

[¶27] > Pali: Sattamaṁ.

[¶28] AN 4.271 · Covetousness

> Pali: AN 4.271 · Abhijjhālusutta

[¶29] “… They themselves are covetous …

> Pali: …pe… Attanā ca abhijjhālu hoti, parañca abhijjhāya samādapeti, abhijjhāya ca samanuñño hoti, abhijjhāya ca vaṇṇaṁ bhāsati …pe….

[¶30] … They themselves are content …”

> Pali: Attanā ca anabhijjhālu hoti, parañca anabhijjhāya samādapeti, anabhijjhāya ca samanuñño hoti, anabhijjhāya ca vaṇṇaṁ bhāsati—imehi kho …pe….

[¶31] > Pali: Aṭṭhamaṁ.

[¶32] AN 4.272 · Ill Will

> Pali: AN 4.272 · Byāpannacittasutta

[¶33] “… They themselves have ill will …

> Pali: …pe… Attanā ca byāpannacitto hoti, parañca byāpāde samādapeti, byāpāde ca samanuñño hoti, byāpādassa ca vaṇṇaṁ bhāsati—imehi …pe….

[¶34] … They themselves have good will …”

> Pali: Attanā ca abyāpannacitto hoti, parañca abyāpāde samādapeti, abyāpāde ca samanuñño hoti, abyāpādassa ca vaṇṇaṁ bhāsati—imehi …pe….

[¶35] > Pali: Navamaṁ.

[¶36] AN 4.273 · Wrong View

> Pali: AN 4.273 · Micchādiṭṭhisutta

[¶37] “… They themselves have wrong view …

> Pali: …pe… Attanā ca micchādiṭṭhiko hoti, parañca micchādiṭṭhiyā samādapeti, micchādiṭṭhiyā ca samanuñño hoti, micchādiṭṭhiyā ca vaṇṇaṁ bhāsati—imehi …pe….

[¶38] They themselves have right view; they encourage others to have right view; they approve of right view; and they praise right view. Someone with these four qualities is placed in heaven as if delivered there.”

> Pali: Attanā ca sammādiṭṭhiko hoti, parañca sammādiṭṭhiyā samādapeti, sammādiṭṭhiyā ca samanuñño hoti, sammādiṭṭhiyā ca vaṇṇaṁ bhāsati— imehi kho, bhikkhave, catūhi dhammehi samannāgato yathābhataṁ nikkhitto evaṁ saggeti.

[¶39] > Pali: Dasamaṁ.

[¶40] > Pali: Kammapathavaggo sattamo.

## 32. Abbreviated Texts Beginning with Greed · AN 4.274–4.304–783

Source: https://scriptura.si/works/pali-anguttara-nikaya-4/32/ · cite a paragraph as https://scriptura.si/works/pali-anguttara-nikaya-4/32/#p-N

[¶0] AN 4.274 · Mindfulness Meditation

> Pali: AN 4.274 · Satipaṭṭhānasutta

[¶1] “For insight into greed, four things should be developed. What four? Firstly, a mendicant meditates by observing an aspect of the body—keen, aware, and mindful, rid of covetousness and displeasure for the world. They meditate observing an aspect of feelings … mind … principles—keen, aware, and mindful, rid of covetousness and displeasure for the world. For insight into greed, these four things should be developed.”

> Pali: “Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ; vedanāsu …pe… citte …pe… dhammesu dhammānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassaṁ. Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā”ti.

[¶2] > Pali: Paṭhamaṁ.

[¶3] AN 4.275 · Right Efforts

> Pali: AN 4.275 · Sammappadhānasutta

[¶4] “For insight into greed, four things should be developed. What four? Firstly, a mendicant generates enthusiasm, tries, makes an effort, exerts the mind, and strives so that bad, unskillful qualities don’t arise. …so that unskillful qualities that have arisen are given up … so that skillful qualities arise … so that skillful qualities that have arisen remain, are not lost, but increase, mature, and are fully developed. For insight into greed, these four things should be developed.”

> Pali: “Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu anuppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ anuppādāya chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati; uppannānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ pahānāya …pe… anuppannānaṁ kusalānaṁ dhammānaṁ uppādāya …pe… uppannānaṁ kusalānaṁ dhammānaṁ ṭhitiyā asammosāya bhiyyobhāvāya vepullāya bhāvanāya pāripūriyā chandaṁ janeti vāyamati vīriyaṁ ārabhati cittaṁ paggaṇhāti padahati. Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā”ti.

[¶5] > Pali: Dutiyaṁ.

[¶6] AN 4.276 · Bases of Psychic Power

> Pali: AN 4.276 · Iddhipādasutta

[¶7] “For insight into greed, four things should be developed. What four? It’s when a mendicant develops the basis of psychic power that has immersion due to enthusiasm, and active effort. They develop the basis of psychic power that has immersion due to energy … mental development … inquiry, and active effort. For insight into greed, these four things should be developed.”

> Pali: “Rāgassa, bhikkhave, abhiññāya cattāro dhammā bhāvetabbā. Katame cattāro? Idha, bhikkhave, bhikkhu chandasamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti; vīriyasamādhi …pe… cittasamādhi …pe… vīmaṁsāsamādhipadhānasaṅkhārasamannāgataṁ iddhipādaṁ bhāveti. Rāgassa, bhikkhave, abhiññāya ime cattāro dhammā bhāvetabbā”ti.

[¶8] > Pali: Tatiyaṁ.

[¶9] AN 4.277–303 · Complete Understanding, Etc.

> Pali: AN 4.277–303 · Pariññādisutta

[¶10] “For the complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go of greed, four things should be developed.”

> Pali: “Rāgassa, bhikkhave, pariññāya …pe… parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya cattāro dhammā bhāvetabbā …pe….

[¶11] > Pali: Tiṁsatimaṁ.

[¶12] AN 4.304–783 · Insight into Hate, Etc.

> Pali: AN 4.304–783 · Dosaabhiññādisutta

[¶13] “Of hate … delusion … anger … acrimony … disdain … contempt … jealousy … stinginess … deceit … deviousness … obstinacy … aggression … conceit … arrogance … vanity … negligence … for insight … complete understanding … finishing … giving up … ending … vanishing … fading away … cessation … giving away … letting go … four things should be developed.”

> Pali: “Dosassa …pe… mohassa … kodhassa … upanāhassa … makkhassa … paḷāsassa … issāya … macchariyassa … māyāya … sāṭheyyassa … thambhassa … sārambhassa … mānassa … atimānassa … madassa … pamādassa abhiññāya … pariññāya … parikkhayāya … pahānāya … khayāya … vayāya … virāgāya … nirodhāya … cāgāya … paṭinissaggāya ime cattāro dhammā bhāvetabbā”ti.

[¶14] > Pali: Dasuttarapañcasatimaṁ.

[¶15] > Pali: Rāgapeyyālaṁ niṭṭhitaṁ.

[¶16] > Pali: Pañcamo paṇṇāsako samatto.

[¶17] The Book of the Fours is finished.

> Pali: Catukkanipātapāḷi niṭṭhitā.