With Rohitassa · AN 4.41–4.50

AN 4.41 · Ways of Developing Immersion Further

AN 4.41 · Samādhibhāvanāsutta

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

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

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

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

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

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

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

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

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

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

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

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

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

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

AN 4.42 · Ways of Answering Questions

AN 4.42 · Pañhabyākaraṇasutta

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

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

These are the four ways of answering questions.

Imāni kho, bhikkhave, cattāri pañhabyākaraṇānīti.

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

Ekaṁsavacanaṁ ekaṁ,vibhajjavacanāparaṁ;Tatiyaṁ paṭipuccheyya,catutthaṁ pana ṭhāpaye.

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

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

They’re intimidating, hard to defeat,deep, and hard to crush.They’re expert in bothwhat the meaning is and what it isn’t.

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

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

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

AN 4.43 · Valuing Anger

AN 4.43 · Paṭhamakodhagarusutta

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

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

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

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

Mendicants who value anger and denigration,possessions and honor,don’t grow in the teachingthat was taught by the perfected Buddha.

Kodhamakkhagarū bhikkhū,lābhasakkāragāravā;Na te dhamme virūhanti,sammāsambuddhadesite.

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

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

AN 4.44 · Valuing Anger (2nd)

AN 4.44 · Dutiyakodhagarusutta

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

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

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

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

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

Kodhamakkhagaru bhikkhu,lābhasakkāragāravo;Sukhette pūtibījaṁva,saddhamme na virūhati.

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

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

AN 4.45 · With Rohitassa

AN 4.45 · Rohitassasutta

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

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

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

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

“Sir, is it possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn?”

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

“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn.”

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

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

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

Once upon a time, I was a seer named Rohitassa, son of the benefactors. I was a sky-walker with psychic powers. I was as fast as a light arrow easily shot across the shadow of a palm tree by a well-trained expert archer with a strong bow. My stride was such that it could span from the eastern ocean to the western ocean. Having such speed and stride, this wish came to me: ‘I will reach the end of the world by traveling.’ I traveled for my whole lifespan of a hundred years—pausing only to eat and drink, go to the toilet, and sleep to dispel weariness—and I passed away along the way, never reaching the end of the world.

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

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

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

“Reverend, I say it’s not possible to know or see or reach the end of the world by traveling to a place where there’s no being born, growing old, dying, passing away, or being reborn. But I also say there’s no making an end of suffering without reaching the end of the world. For it is in this fathom-long carcass with its perception and mind that I describe the world, its origin, its cessation, and the practice that leads to its cessation.

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

The end of the world can neverbe reached by traveling.But without reaching the end of the world,there’s no release from suffering.

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

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

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

AN 4.47 · Very Far Apart

AN 4.47 · Suvidūrasutta

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

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

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

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

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

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

AN 4.48 · With Visākha, Pañcāli’s Son

AN 4.48 · Visākhasutta

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

Ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

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

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

Then in the late afternoon, the Buddha came out of retreat and went to the assembly hall. He sat down on the seat spread out, and addressed the mendicants: “Mendicants, who was educating, encouraging, firing up, and inspiring the mendicants in the assembly hall with a Dhamma talk?”

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

“Sir, it was Venerable Visākha, Pañcāli’s son.”

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

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

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

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

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

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

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

AN 4.49 · Perversions

AN 4.49 · Vipallāsasutta

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

“Cattārome, bhikkhave, saññāvipallāsā cittavipallāsā diṭṭhivipallāsā. Katame cattāro?

Taking impermanence as permanence.

Anicce, bhikkhave, niccanti saññāvipallāso cittavipallāso diṭṭhivipallāso;

Taking suffering as happiness.

dukkhe, bhikkhave, sukhanti saññāvipallāso cittavipallāso diṭṭhivipallāso;

Taking not-self as self.

anattani, bhikkhave, attāti saññāvipallāso cittavipallāso diṭṭhivipallāso;

Taking ugliness as beauty.

asubhe, bhikkhave, subhanti saññāvipallāso cittavipallāso diṭṭhivipallāso.

These are the four perversions of perception, thought, and view.

Ime kho, bhikkhave, cattāro saññāvipallāsā cittavipallāsā diṭṭhivipallāsā.

There are these four corrections of perception, thought, and view. What four?

Cattārome, bhikkhave, nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsā. Katame cattāro?

Taking impermanence as impermanence.

Anicce, bhikkhave, aniccanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;

Taking suffering as suffering.

dukkhe, bhikkhave, dukkhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;

Taking not-self as not-self.

anattani, bhikkhave, anattāti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso;

Taking ugliness as ugliness.

asubhe, bhikkhave, asubhanti nasaññāvipallāso nacittavipallāso nadiṭṭhivipallāso.

These are the four corrections of perception, thought, and view.

Ime kho, bhikkhave, cattāro nasaññāvipallāsā nacittavipallāsā nadiṭṭhivipallāsāti.

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

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

Yoked by Māra’s yoke, these peoplefind no sanctuary from the yoke.Sentient beings continue to transmigrate,with ongoing birth and death.

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

But when the Buddhas arisein the world, those beaconsreveal this teaching,that leads to the stilling of suffering.

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

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

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

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

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

AN 4.50 · Corruptions

AN 4.50 · Upakkilesasutta

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Some ascetics and brahminsare plagued by greed and hate;men shrouded by ignorance,enjoying things that seem pleasant.

Rāgadosaparikkiṭṭhā,eke samaṇabrāhmaṇā;Avijjānivutā posā,piyarūpābhinandino.

Drinking beer and wine,having sex,accepting currency and gold:they’re ignorant.Some ascetics and brahminsmake a living the wrong way.

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

These corruptions were spoken ofby the Buddha, Kinsman of the Sun.When corrupted by these,some ascetics and brahminsdon’t shine or glow.Impure, dirty creatures,

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

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

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