---
title: "Numbered Discourses: The Fours · Aṅguttara Nikāya · Catukkanipāta"
author: "The Buddha"
translator: "Bhikkhu Sujato"
languages: [pi, en]
shelf: "Pali Canon"
section: 1 of 32
url: https://scriptura.si/works/pali-anguttara-nikaya-4/1/
cite: "The Buddha, tr. Bhikkhu Sujato, Numbered Discourses: The Fours · Aṅguttara Nikāya · Catukkanipāta, section 1. Scriptura (scriptura.si), https://scriptura.si/works/pali-anguttara-nikaya-4/1/"
---

# 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.

## 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.