AN 4.31 · Situations
AN 4.31 · Cakkasutta
“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.
“Cattārimāni, bhikkhave, cakkāni, yehi samannāgatānaṁ devamanussānaṁ catucakkaṁ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṁ vepullattaṁ pāpuṇanti bhogesu. Katamāni cattāri? Patirūpadesavāso, sappurisāvassayo, attasammāpaṇidhi, pubbe ca katapuññatā—
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.
Imāni kho, bhikkhave, cattāri cakkāni, yehi samannāgatānaṁ devamanussānaṁ catucakkaṁ vattati, yehi samannāgatā devamanussā nacirasseva mahantattaṁ vepullattaṁ pāpuṇanti bhogesūti.
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.”
Patirūpe vase dese,ariyamittakaro siyā;Sammāpaṇidhisampanno,pubbe puññakato naro;Dhaññaṁ dhanaṁ yaso kitti,sukhañcetaṁdhivattatī”ti.
Paṭhamaṁ.
AN 4.32 · Inclusion
AN 4.32 · Saṅgahasutta
“Mendicants, there are these four ways of being inclusive. What four? Giving, kindly words, taking care, and equality.
“Cattārimāni, bhikkhave, saṅgahavatthūni. Katamāni cattāri? Dānaṁ, peyyavajjaṁ, atthacariyā, samānattatā—
These are the four ways of being inclusive.
Imāni kho, bhikkhave, cattāri saṅgahavatthūnīti.
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 worldare like a moving chariot’s linchpin.
Dānañca peyyavajjañca,atthacariyā ca yā idha;Samānattatā ca dhammesu,tattha tattha yathārahaṁ;Ete kho saṅgahā loke,rathassāṇīva yāyato.
If there were no such ways of being inclusive,neither mother nor fatherwould be respected and honoredfor what they’ve done for their children.
Ete ca saṅgahā nāssu,na mātā puttakāraṇā;Labhetha mānaṁ pūjaṁ vā,pitā vā puttakāraṇā.
But since these ways of being inclusive do exist,the astute do regard them well,so they achieve greatnessand are praised.”
Yasmā ca saṅgahā ete,samavekkhanti paṇḍitā;Tasmā mahattaṁ papponti,pāsaṁsā ca bhavanti te”ti.
Dutiyaṁ.
AN 4.33 · The Lion
AN 4.33 · Sīhasutta
“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.
“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.
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.’
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.
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.’
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.
That’s how powerful is the Realized One in the world with its gods, how illustrious and mighty.
Evaṁ mahiddhiko kho, bhikkhave, tathāgato sadevakassa lokassa, evaṁ mahesakkho evaṁ mahānubhāvoti.
The Buddha, the unrivaled Teacherin all the world with its gods,rolls forth the Wheel of Dhammafrom his own insight:
Yadā buddho abhiññāya,dhammacakkaṁ pavattayī;Sadevakassa lokassa,satthā appaṭipuggalo.
substantial reality, its cessation,the origin of substantial reality,and the noble eightfold paththat leads to the stilling of suffering.
Sakkāyañca nirodhañca,sakkāyassa ca sambhavaṁ;Ariyañcaṭṭhaṅgikaṁ maggaṁ,dukkhūpasamagāminaṁ.
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.
Yepi dīghāyukā devā,vaṇṇavanto yasassino;Bhītā santāsamāpāduṁ,sīhassevitare migā.
‘We haven’t passed beyond substantial reality!It turns out we’re impermanent!’So they say when they hear the wordof the perfected one, free and unaffected.”
Avītivattā sakkāyaṁ,aniccā kira bho mayaṁ;Sutvā arahato vākyaṁ,vippamuttassa tādino”ti.
Tatiyaṁ.
AN 4.34 · The Best Kinds of Confidence
AN 4.34 · Aggappasādasutta
“Mendicants, these four kinds of confidence are the best. What four?
“Cattārome, bhikkhave, aggappasādā. Katame cattāro?
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.
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.
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.
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.
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.
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.
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.
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.
These are the four best kinds of confidence.
Ime kho, bhikkhave, cattāro aggappasādāti.
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;
Aggato ve pasannānaṁ,aggaṁ dhammaṁ vijānataṁ;Agge buddhe pasannānaṁ,dakkhiṇeyye anuttare.
confident in the best teaching,the bliss of fading and stilling;confident in the best Saṅgha,the supreme field of merit—
Agge dhamme pasannānaṁ,virāgūpasame sukhe;Agge saṅghe pasannānaṁ,puññakkhette anuttare.
giving gifts to the best,the best of merit grows:the best lifespan, beauty,fame, reputation, happiness, and strength.
Aggasmiṁ dānaṁ dadataṁ,aggaṁ puññaṁ pavaḍḍhati;Aggaṁ āyu ca vaṇṇo ca,yaso kitti sukhaṁ balaṁ.
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.”
Aggassa dātā medhāvī,aggadhammasamāhito;Devabhūto manusso vā,aggappatto pamodatī”ti.
Catutthaṁ.
AN 4.35 · With Vassakāra
AN 4.35 · Vassakārasutta
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:
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:
“Worthy Gotama, when someone has four qualities we describe him as a great man with great wisdom. What four?
“Catūhi kho mayaṁ, bho gotama, dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpema. Katamehi catūhi?
They are very learned in diverse fields of learning.
Idha, bho gotama, bahussuto hoti tassa tasseva sutajātassa
They understand the meaning of diverse statements, saying: ‘This is what that statement means; that is what this statement means.’
tassa tasseva kho pana bhāsitassa atthaṁ jānāti: ‘ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti.
They are mindful, able to remember and recollect what was said and done long ago.
Satimā kho pana hoti cirakatampi cirabhāsitampi saritā anussaritā
They are deft and tireless in household duties, understanding how to go about things in order to complete and organize the work.
yāni kho pana tāni gahaṭṭhakāni kiṅkaraṇīyāni, tattha dakkho hoti analaso, tatrupāyāya vīmaṁsāya samannāgato alaṁ kātuṁ alaṁ saṁvidhātuṁ.
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.”
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.
“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?
“Neva kho tyāhaṁ, brāhmaṇa, anumodāmi na paṭikkosāmi. Catūhi kho ahaṁ, brāhmaṇa, dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpemi. Katamehi catūhi?
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.
Idha, brāhmaṇa, bahujanahitāya paṭipanno hoti bahujanasukhāya; bahu’ssa janatā ariye ñāye patiṭṭhāpitā, yadidaṁ kalyāṇadhammatā kusaladhammatā.
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.
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.
They get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty.
Catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.
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.
Āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
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.”
Neva kho tyāhaṁ, brāhmaṇa, anumodāmi na pana paṭikkosāmi. Imehi kho ahaṁ, brāhmaṇa, catūhi dhammehi samannāgataṁ mahāpaññaṁ mahāpurisaṁ paññāpemī”ti.
“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.”
“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.
“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.
“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.
He discovered release from the snare of deathfor all beings,and explained the system of the teachingfor the welfare of gods and humans.When they see him or hear him,many people become confident.
Yo vedi sabbasattānaṁ,maccupāsappamocanaṁ;Hitaṁ devamanussānaṁ,ñāyaṁ dhammaṁ pakāsayi;Yaṁ ve disvā ca sutvā ca,pasīdanti bahū janā.
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’.”
Maggāmaggassa kusalo,Katakicco anāsavo;Buddho antimasārīro,Mahāpañño mahāpurisoti vuccatī”ti.
Pañcamaṁ.
AN 4.36 · Doṇa
AN 4.36 · Doṇasutta
At one time the Buddha was traveling along the road between Ukkaṭṭhā and Setavyā, as was the brahmin Doṇa.
Ekaṁ samayaṁ bhagavā antarā ca ukkaṭṭhaṁ antarā ca setabyaṁ addhānamaggappaṭipanno hoti. Doṇopi sudaṁ brāhmaṇo antarā ca ukkaṭṭhaṁ antarā ca setabyaṁ addhānamaggappaṭipanno hoti.
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?”
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.
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.
Atha kho bhagavā maggā okkamma aññatarasmiṁ rukkhamūle nisīdi pallaṅkaṁ ābhujitvā ujuṁ kāyaṁ paṇidhāya parimukhaṁ satiṁ upaṭṭhapetvā.
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:
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:
“Sir, might you be a god?”
“Devo no bhavaṁ bhavissatī”ti?
“I will not be a god, brahmin.”
“Na kho ahaṁ, brāhmaṇa, devo bhavissāmī”ti.
“Might you be a centaur?”
“Gandhabbo no bhavaṁ bhavissatī”ti?
“I will not be a centaur.”
“Na kho ahaṁ, brāhmaṇa, gandhabbo bhavissāmī”ti.
“Might you be a spirit?”
“Yakkho no bhavaṁ bhavissatī”ti?
“I will not be a spirit.”
“Na kho ahaṁ, brāhmaṇa, yakkho bhavissāmī”ti.
“Might you be a human?”
“Manusso no bhavaṁ bhavissatī”ti?
“I will not be a human.”
“Na kho ahaṁ, brāhmaṇa, manusso bhavissāmī”ti.
“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?”
“‘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?
“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.
“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.
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.
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.
Remember me, brahmin, as a Buddha.
Buddhoti maṁ, brāhmaṇa, dhārehīti.
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.
Yena devūpapatyassa,gandhabbo vā vihaṅgamo;Yakkhattaṁ yena gaccheyyaṁ,manussattañca abbaje;Te mayhaṁ āsavā khīṇā,viddhastā vinaḷīkatā.
Like a graceful lotus,to which water does not cling,the world doesn’t cling to me,and so, brahmin, I am a Buddha.”
Puṇḍarīkaṁ yathā vaggu,Toyena nupalippati;Nupalippāmi lokena,Tasmā buddhosmi brāhmaṇā”ti.
Chaṭṭhaṁ.
AN 4.37 · Non-decline
AN 4.37 · Aparihāniyasutta
“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.
“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.
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.
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.
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.
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.
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.
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.
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.
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.
Established in ethics,restrained in the sense faculties,eating in moderation,and dedicated to wakefulness;
Sīle patiṭṭhito bhikkhu,indriyesu ca saṁvuto;Bhojanamhi ca mattaññū,jāgariyaṁ anuyuñjati.
a mendicant lives like this, with keen energy,tireless all night and day,developing skillful qualities,for the sake of sanctuary from the yoke.
Evaṁ vihārī ātāpī,ahorattamatandito;Bhāvayaṁ kusalaṁ dhammaṁ,yogakkhemassa pattiyā.
A mendicant who loves diligence,seeing fear in negligence,can’t decline,and has drawn near to extinguishment.”
Appamādarato bhikkhu,pamāde bhayadassi vā;Abhabbo parihānāya,nibbānasseva santike”ti.
Sattamaṁ.
AN 4.38 · Withdrawn
AN 4.38 · Patilīnasutta
“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’.
“Panuṇṇapaccekasacco, bhikkhave, bhikkhu ‘samavayasaṭṭhesano passaddhakāyasaṅkhāro patilīno’ti vuccati.
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.
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.
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.
Kathañca, bhikkhave, bhikkhu samavayasaṭṭhesano hoti? Idha, bhikkhave, bhikkhuno kāmesanā pahīnā hoti, bhavesanā pahīnā hoti, brahmacariyesanā paṭippassaddhā. Evaṁ kho, bhikkhave, bhikkhu samavayasaṭṭhesano hoti.
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.
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.
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’.
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.
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—
Kāmesanā bhavesanā,brahmacariyesanā saha;Iti saccaparāmāso,diṭṭhiṭṭhānā samussayā.
for one detached from all lusts,freed by the ending of craving,that searching has been relinquished,and those grounds for views eradicated.
Sabbarāgavirattassa,taṇhakkhayavimuttino;Esanā paṭinissaṭṭhā,diṭṭhiṭṭhānā samūhatā.
That mendicant is peaceful and mindful,tranquil and undefeated.And when they’re awakened <j>by comprehending conceit,they’re called ‘withdrawn’.”
Sa ve santo sato bhikkhu,passaddho aparājito;Mānābhisamayā buddho,patilīnoti vuccatī”ti.
Aṭṭhamaṁ.
AN 4.39 · With Ujjaya
AN 4.39 · Ujjayasutta
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:
Atha kho ujjayo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho ujjayo brāhmaṇo bhagavantaṁ etadavoca:
“Does the worthy Gotama praise sacrifice?”
“bhavampi no gotamo yaññaṁ vaṇṇetī”ti?
“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.
“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.
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.
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.
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.
Assamedhaṁ purisamedhaṁ,Sammāpāsaṁ vājapeyyaṁ niraggaḷaṁ;Mahāyaññā mahārambhā,Na te honti mahapphalā.
The great sages of right comportmentdon’t attend sacrificeswhere goats, sheep, and cattle,and various creatures are killed.
Ajeḷakā ca gāvo ca,vividhā yattha haññare;Na taṁ sammaggatā yaññaṁ,upayanti mahesino.
But the great sages of right comportmentdo attend those sacrificesthat are non-violent and propitious,where goats, sheep, and cattle,and various creatures are not killed.
Ye ca yaññā nirārambhā,yajanti anukulaṁ sadā;Ajeḷakā ca gāvo ca,vividhā nettha haññare;Tañca sammaggatā yaññaṁ,upayanti mahesino.
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.”
Etaṁ yajetha medhāvī,eso yañño mahapphalo;Etaṁ hi yajamānassa,seyyo hoti na pāpiyo;Yañño ca vipulo hoti,pasīdanti ca devatā”ti.
Navamaṁ.
AN 4.40 · With Udāyī
AN 4.40 · Udāyīsutta
Then Udāyī the brahmin went up to the Buddha, … and asked him, “Does the worthy Gotama praise sacrifice?”
Atha kho udāyī brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā …pe… ekamantaṁ nisinno kho udāyī brāhmaṇo bhagavantaṁ etadavoca: “bhavampi no gotamo yaññaṁ vaṇṇetī”ti?
“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.
“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.
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.
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.
Well-prepared and non-violent,a sacrifice that’s allowable and timely,is attended bydisciplined spiritual practitioners.
Abhisaṅkhataṁ nirārambhaṁ,yaññaṁ kālena kappiyaṁ;Tādisaṁ upasaṁyanti,saññatā brahmacārayo.
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.
Vivaṭacchadā ye loke,vītivattā kulaṁ gatiṁ;Yaññametaṁ pasaṁsanti,buddhā yaññassa kovidā.
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.
Yaññe vā yadi vā saddhe,habyaṁ katvā yathārahaṁ;Pasannacitto yajati,sukhette brahmacārisu.
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.
Suhutaṁ suyiṭṭhaṁ suppattaṁ,Dakkhiṇeyyesu yaṁ kataṁ;Yañño ca vipulo hoti,Pasīdanti ca devatā.
When an intelligent, faithful person,sacrifices like this, with a mind of letting go,that astute one is rebornin a happy, pleasing world.”
Evaṁ yajitvā medhāvī,saddho muttena cetasā;Abyābajjhaṁ sukhaṁ lokaṁ,paṇḍito upapajjatī”ti.
Dasamaṁ.
Cakkavaggo catuttho.
Tassuddānaṁ
Cakko saṅgaho sīho,Pasādo vassakārena pañcamaṁ;Doṇo aparihāniyo patilīno,Ujjayo udāyinā te dasāti.