AN 4.121 · Guilt
AN 4.121 · Attānuvādasutta
“Mendicants, there are these four fears. What four? The fears of guilt, shame, punishment, and going to a bad place.
“Cattārimāni, bhikkhave, bhayāni. Katamāni cattāri? Attānuvādabhayaṁ, parānuvādabhayaṁ, daṇḍabhayaṁ, duggatibhayaṁ.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
These are the four fears.”
Imāni kho, bhikkhave, cattāri bhayānī”ti.
Paṭhamaṁ.
AN 4.122 · The Danger of Waves
AN 4.122 · Ūmibhayasutta
“Mendicants, anyone who enters the water should anticipate four dangers. What four? The dangers of waves, gharials, whirlpools, and sharks.
“Cattārimāni, bhikkhave, bhayāni udakorohantassa pāṭikaṅkhitabbāni. Katamāni cattāri? Ūmibhayaṁ, kumbhīlabhayaṁ, āvaṭṭabhayaṁ, susukābhayaṁ—
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
These are the four dangers that a gentleman gone forth from the lay life to homelessness in this teaching and training should anticipate.”
Imāni kho, bhikkhave, cattāri bhayāni idhekaccassa kulaputtassa imasmiṁ dhammavinaye agārasmā anagāriyaṁ pabbajitassa pāṭikaṅkhitabbānī”ti.
Dutiyaṁ.
AN 4.123 · Difference (1st)
AN 4.123 · Paṭhamanānākaraṇasutta
“Mendicants, these four individuals are found in the world. What four?
“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?
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.
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.
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.
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.
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.
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.
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.
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.
These are the four individuals found in the world.”
Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.
Tatiyaṁ.
AN 4.124 · Difference (2nd)
AN 4.124 · Dutiyanānākaraṇasutta
“Mendicants, these four individuals are found in the world. What four?
“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?
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.
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.
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.
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.
These are the four individuals found in the world.”
Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.
Catutthaṁ.
AN 4.125 · Love (1st)
AN 4.125 · Paṭhamamettāsutta
“Mendicants, these four individuals are found in the world. What four?
“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?
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.
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.
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.
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.
These are the four individuals found in the world.”
Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasmin”ti.
Pañcamaṁ.
AN 4.126 · Love (2nd)
AN 4.126 · Dutiyamettāsutta
“Mendicants, these four individuals are found in the world. What four?
“Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ. Katame cattāro?
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.
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.
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.
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.
These are the four individuals found in the world.”
Ime kho, bhikkhave, cattāro puggalā santo saṁvijjamānā lokasminti.
Chaṭṭhaṁ.
AN 4.127 · Incredible Things About the Realized One (1st)
AN 4.127 · Paṭhamatathāgataacchariyasutta
“Mendicants, with the appearance of a Realized One, a perfected one, a fully awakened Buddha, four incredible and amazing things appear. What four?
“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti. Katame cattāro?
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.
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.
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.
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.
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.
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.
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.
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.
With the appearance of a Realized One, the perfected one, the fully awakened Buddha, these four incredible and amazing things appear.”
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.
Sattamaṁ.
AN 4.128 · Incredible Things About the Realized One (2nd)
AN 4.128 · Dutiyatathāgataacchariyasutta
“Mendicants, with the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear. What four?
“Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā cattāro acchariyā abbhutā dhammā pātubhavanti. Katame cattāro?
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.
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.
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.
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.
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.
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.
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.
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.
With the appearance of a Realized One, the perfected one, the fully awakened Buddha, four incredible and amazing things appear.”
Tathāgatassa, bhikkhave, arahato sammāsambuddhassa pātubhāvā ime cattāro acchariyā abbhutā dhammā pātubhavantī”ti.
Aṭṭhamaṁ.
AN 4.129 · Incredible Things About Ānanda
AN 4.129 · Ānandaacchariyasutta
“Mendicants, there are these four incredible and amazing things about Ānanda. What four?
“Cattārome, bhikkhave, acchariyā abbhutā dhammā ānande. Katame cattāro?
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.
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.
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.
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.
These are the four incredible and amazing things about Ānanda.”
Ime kho, bhikkhave, cattāro acchariyā abbhutā dhammā ānande”ti.
Navamaṁ.