AN 7.65 · Conscience and Prudence
AN 7.65 · Hirīottappasutta
“Mendicants, when there is no conscience and prudence, one who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
“Hirottappe, bhikkhave, asati hirottappavipannassa hatūpaniso hoti indriyasaṁvaro; indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.
Suppose there was a tree that lacked branches and foliage. Its shoots, bark, softwood, and heartwood would not grow to fullness.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsavipanno. Tassa papaṭikāpi na pāripūriṁ gacchati, tacopi pheggupi sāropi na pāripūriṁ gacchati.
In the same way, when there is no conscience and prudence, a person who lacks conscience and prudence has destroyed a vital condition for sense restraint. When there is no sense restraint, one who lacks sense restraint has destroyed a vital condition for ethical conduct. When there is no ethical conduct, one who lacks ethics has destroyed a vital condition for right immersion. When there is no right immersion, one who lacks right immersion has destroyed a vital condition for true knowledge and vision. When there is no true knowledge and vision, one who lacks true knowledge and vision has destroyed a vital condition for disillusionment and dispassion. When there is no disillusionment and dispassion, one who lacks disillusionment and dispassion has destroyed a vital condition for knowledge and vision of freedom.
Evamevaṁ kho, bhikkhave, hirottappe asati hirottappavipannassa hatūpaniso hoti indriyasaṁvaro; indriyasaṁvare asati indriyasaṁvaravipannassa hatūpanisaṁ hoti sīlaṁ; sīle asati sīlavipannassa hatūpaniso hoti sammāsamādhi; sammāsamādhimhi asati sammāsamādhivipannassa hatūpanisaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane asati yathābhūtañāṇadassanavipannassa hatūpaniso hoti nibbidāvirāgo; nibbidāvirāge asati nibbidāvirāgavipannassa hatūpanisaṁ hoti vimuttiñāṇadassanaṁ.
When there is conscience and prudence, a person who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. When there is sense restraint, one who has fulfilled sense restraint has fulfilled a vital condition for ethical conduct. When there is ethical conduct, one who has fulfilled ethical conduct has fulfilled a vital condition for right immersion. When there is right immersion, one who has fulfilled right immersion has fulfilled a vital condition for true knowledge and vision. When there is true knowledge and vision, one who has fulfilled true knowledge and vision has fulfilled a vital condition for disillusionment and dispassion. When there is disillusionment and dispassion, one who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.
Hirottappe, bhikkhave, sati hirottappasampannassa upanisasampanno hoti indriyasaṁvaro; indriyasaṁvare sati indriyasaṁvarasampannassa upanisasampannaṁ hoti sīlaṁ; sīle sati sīlasampannassa upanisasampanno hoti sammāsamādhi; sammāsamādhimhi sati sammāsamādhisampannassa upanisasampannaṁ hoti yathābhūtañāṇadassanaṁ; yathābhūtañāṇadassane sati yathābhūtañāṇadassanasampannassa upanisasampanno hoti nibbidāvirāgo; nibbidāvirāge sati nibbidāvirāgasampannassa upanisasampannaṁ hoti vimuttiñāṇadassanaṁ.
Suppose there was a tree that was complete with branches and foliage. Its shoots, bark, softwood, and heartwood would grow to fullness.
Seyyathāpi, bhikkhave, rukkho sākhāpalāsasampanno. Tassa papaṭikāpi pāripūriṁ gacchati, tacopi pheggupi sāropi pāripūriṁ gacchati.
In the same way, when there is conscience and prudence, one who has fulfilled conscience and prudence has fulfilled a vital condition for sense restraint. … One who has fulfilled disillusionment and dispassion has fulfilled a vital condition for knowledge and vision of freedom.”
Evamevaṁ kho, bhikkhave, hirottappe sati hirottappasampannassa upanisasampanno hoti …pe… vimuttiñāṇadassanan”ti.
Paṭhamaṁ.
AN 7.66 · The Seven Suns
AN 7.66 · Sattasūriyasutta
So I have heard. At one time the Buddha was staying near Vesālī in Ambapālī’s Mango Grove. There the Buddha addressed the mendicants, “Mendicants!”
Evaṁ me sutaṁ— ekaṁ samayaṁ bhagavā vesāliyaṁ viharati ambapālivane. Tatra kho bhagavā bhikkhū āmantesi: “bhikkhavo”ti.
“Venerable sir,” they replied. The Buddha said this:
“Bhadante”ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:
“Mendicants, conditions are impermanent. Conditions are unstable. Conditions are unreliable. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.
“Aniccā, bhikkhave, saṅkhārā; adhuvā, bhikkhave, saṅkhārā; anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccituṁ.
Sineru, the king of mountains, is 84,000 leagues long and 84,000 leagues wide. It sinks 84,000 leagues below the ocean and rises 84,000 leagues above it. There comes a time when, after a very long period has passed—many years, many hundreds, many thousands, many hundreds of thousands of years—the heavens fail to rain. When this happens, the plants and seeds, the herbs, grass, and big trees wither away and dry up, and are no more. So impermanent are conditions, so unstable, so unreliable. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.
Sineru, bhikkhave, pabbatarājā caturāsītiyojanasahassāni āyāmena, caturāsītiyojanasahassāni vitthārena, caturāsītiyojanasahassāni mahāsamudde ajjhogāḷho, caturāsītiyojanasahassāni mahāsamuddā accuggato. Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena bahūni vassāni bahūni vassasatāni bahūni vassasahassāni bahūni vassasatasahassāni devo na vassati. Deve kho pana, bhikkhave, avassante ye kecime bījagāmabhūtagāmā osadhitiṇavanappatayo te ussussanti visussanti, na bhavanti. Evaṁ aniccā, bhikkhave, saṅkhārā; evaṁ adhuvā, bhikkhave, saṅkhārā …pe… alaṁ vimuccituṁ.
There comes a time when, after a very long period has passed, a second sun appears. When this happens, the streams and pools wither away and dry up, and are no more. So impermanent are conditions …
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena dutiyo sūriyo pātubhavati. Dutiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci kunnadiyo kusobbhā tā ussussanti visussanti, na bhavanti. Evaṁ aniccā, bhikkhave, saṅkhārā …pe… alaṁ vimuccituṁ.
There comes a time when, after a very long period has passed, a third sun appears. When this happens, the great rivers— the Ganges, Yamunā, Aciravatī, Sarabhū, and Mahī—wither away and dry up, and are no more. So impermanent are conditions …
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena tatiyo sūriyo pātubhavati. Tatiyassa, bhikkhave, sūriyassa pātubhāvā yā kāci mahānadiyo, seyyathidaṁ— gaṅgā, yamunā, aciravatī, sarabhū, mahī, tā ussussanti visussanti, na bhavanti. Evaṁ aniccā, bhikkhave, saṅkhārā …pe… alaṁ vimuccituṁ.
There comes a time when, after a very long period has passed, a fourth sun appears. When this happens, the great lakes from which the rivers originate— the Anotattā, Sīhapapātā, Rathakārā, Kaṇṇamuṇḍā, Kuṇālā, Chaddantā, and Mandākinī—wither away and dry up, and are no more. So impermanent are conditions …
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena catuttho sūriyo pātubhavati. Catutthassa, bhikkhave, sūriyassa pātubhāvā ye te mahāsarā yato imā mahānadiyo pavattanti, seyyathidaṁ— anotattā, sīhapapātā, rathakārā, kaṇṇamuṇḍā, kuṇālā, chaddantā, mandākiniyā, tā ussussanti visussanti, na bhavanti. Evaṁ aniccā, bhikkhave, saṅkhārā …pe… alaṁ vimuccituṁ.
There comes a time when, after a very long period has passed, a fifth sun appears. When this happens, the water in the ocean sinks by a hundred leagues. It sinks by two, three, four, five, six, or even seven hundred leagues. The water that remains in the ocean is only seven palm trees deep. It’s six, five, four, three, two, or even one palm tree deep. The water that remains in the ocean is only seven fathoms deep. It’s six, five, four, three, two, one or even half a fathom deep. It’s waist high, knee high, or even ankle high. It’s like in autumn, when the heavens rain heavily and water remains here and there in the cows’ hoofprints. In the same way, water in the ocean remains here and there in puddles like cows’ hoofprints. When the fifth sun appears there’s not even enough water left in the great ocean for the tip of the toe. So impermanent are conditions …
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena pañcamo sūriyo pātubhavati. Pañcamassa, bhikkhave, sūriyassa pātubhāvā yojanasatikānipi mahāsamudde udakāni ogacchanti, dviyojanasatikānipi mahāsamudde udakāni ogacchanti, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi, chayojanasatikānipi, sattayojanasatikānipi mahāsamudde udakāni ogacchanti; sattatālampi mahāsamudde udakaṁ saṇṭhāti, chatālampi, pañcatālampi, catutālampi, titālampi, dvitālampi, tālamattampi mahāsamudde udakaṁ saṇṭhāti; sattaporisampi mahāsamudde udakaṁ saṇṭhāti, chaporisampi, pañcaporisampi, catuporisampi, tiporisampi, dviporisampi, porisampi, aḍḍhaporisampi, kaṭimattampi, jaṇṇukāmattampi, gopphakamattampi mahāsamudde udakaṁ saṇṭhāti. Seyyathāpi, bhikkhave, saradasamaye thullaphusitake deve vassante tattha tattha gopadesu udakāni ṭhitāni honti; evamevaṁ kho, bhikkhave, tattha tattha gopphakamattāni mahāsamudde udakāni ṭhitāni honti. Pañcamassa, bhikkhave, sūriyassa pātubhāvā aṅgulipabbamattampi mahāsamudde udakaṁ na hoti. Evaṁ aniccā, bhikkhave, saṅkhārā …pe… alaṁ vimuccituṁ.
There comes a time when, after a very long period has passed, a sixth sun appears. When this happens, this great earth and Sineru the king of mountains smoke and smolder and give off fumes. It’s like when a potter’s kiln is first kindled, and it smokes and smolders and gives off fumes. In the same way, this great earth and Sineru the king of mountains smoke and smolder and give off fumes. So impermanent are conditions …
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena chaṭṭho sūriyo pātubhavati. Chaṭṭhassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti. Seyyathāpi, bhikkhave, kumbhakārapāko ālepito paṭhamaṁ dhūmeti sandhūmeti sampadhūmeti; evamevaṁ kho, bhikkhave, chaṭṭhassa sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā dhūmāyanti sandhūmāyanti sampadhūmāyanti. Evaṁ aniccā, bhikkhave, saṅkhārā …pe… alaṁ vimuccituṁ.
There comes a time when, after a very long period has passed, a seventh sun appears. When this happens, this great earth and Sineru the king of mountains erupt in one burning mass of fire. And as they blaze and burn the flames are swept by the wind as far as the realm of divinity. Sineru the king of mountains blazes and burns, crumbling as it’s overcome by the great fire. And meanwhile, mountain peaks a hundred leagues high, or two, three, four, or five hundred leagues high disintegrate as they burn. And when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found. It’s like when ghee or oil blaze and burn, and neither ashes nor soot are found. In the same way, when the great earth and Sineru the king of mountains blaze and burn, no soot or ash is found. So impermanent are conditions, so unstable are conditions, so unreliable are conditions. This is quite enough for you to become disillusioned, dispassionate, and freed regarding all conditions.
Hoti kho so, bhikkhave, samayo yaṁ kadāci karahaci dīghassa addhuno accayena sattamo sūriyo pātubhavati. Sattamassa, bhikkhave, sūriyassa pātubhāvā ayañca mahāpathavī sineru ca pabbatarājā ādippanti pajjalanti ekajālā bhavanti. Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṁ dayhamānānaṁ acci vātena khittā yāva brahmalokāpi gacchati. Sinerussa, bhikkhave, pabbatarājassa jhāyamānassa dayhamānassa vinassamānassa mahatā tejokhandhena abhibhūtassa yojanasatikānipi kūṭāni palujjanti dviyojanasatikānipi, tiyojanasatikānipi, catuyojanasatikānipi, pañcayojanasatikānipi kūṭāni palujjanti. Imissā ca, bhikkhave, mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṁ dayhamānānaṁ neva chārikā paññāyati na masi. Seyyathāpi, bhikkhave, sappissa vā telassa vā jhāyamānassa dayhamānassa neva chārikā paññāyati na masi; evamevaṁ kho, bhikkhave, imissā ca mahāpathaviyā sinerussa ca pabbatarājassa jhāyamānānaṁ dayhamānānaṁ neva chārikā paññāyati na masi. Evaṁ aniccā, bhikkhave, saṅkhārā; evaṁ adhuvā, bhikkhave, saṅkhārā; evaṁ anassāsikā, bhikkhave, saṅkhārā. Yāvañcidaṁ, bhikkhave, alameva sabbasaṅkhāresu nibbindituṁ alaṁ virajjituṁ alaṁ vimuccituṁ.
Mendicants, who would ever think or believe that this earth and Sineru, king of mountains, will burn and crumble and be no more, except one who has seen the truth?
Tatra, bhikkhave, ko mantā ko saddhātā: ‘ayañca pathavī sineru ca pabbatarājā dayhissanti vinassissanti, na bhavissantī’ti aññatra diṭṭhapadehi?
Once upon a time, there was a teacher named Sunetta. He was a religious founder and was free of desire for sensual pleasures. He had many hundreds of disciples. He taught them a Dhamma for rebirth in the company of Divinity. Those who totally understood Sunetta’s teachings were—when their body broke up, after death—reborn in a good place, the company of Divinity. Of those who didn’t totally understand Sunetta’s teachings, some—when their body broke up, after death—were reborn in the company of the gods who control what is created by others. Some were reborn in the company of the gods who love to create, some with the joyful gods, some with the gods of Yama, some with the gods of the thirty-three, and some with the gods of the four great kings. Some were reborn in the company of well-to-do aristocrats or brahmins or householders.
Bhūtapubbaṁ, bhikkhave, sunetto nāma satthā ahosi titthakaro kāmesu vītarāgo. Sunettassa kho pana, bhikkhave, satthuno anekāni sāvakasatāni ahesuṁ. Sunetto, bhikkhave, satthā sāvakānaṁ brahmalokasahabyatāya dhammaṁ desesi. Ye kho pana, bhikkhave, sunettassa satthuno brahmalokasahabyatāya dhammaṁ desentassa sabbena sabbaṁ sāsanaṁ ājāniṁsu te kāyassa bhedā paraṁ maraṇā sugatiṁ brahmalokaṁ upapajjiṁsu. Ye na sabbena sabbaṁ sāsanaṁ ājāniṁsu te kāyassa bhedā paraṁ maraṇā appekacce paranimmitavasavattīnaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce nimmānaratīnaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce tusitānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce yāmānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce tāvatiṁsānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce cātumahārājikānaṁ devānaṁ sahabyataṁ upapajjiṁsu, appekacce khattiyamahāsālānaṁ sahabyataṁ upapajjiṁsu, appekacce brāhmaṇamahāsālānaṁ sahabyataṁ upapajjiṁsu, appekacce gahapatimahāsālānaṁ sahabyataṁ upapajjiṁsu.
Then the teacher Sunetta thought: ‘It’s not proper for me to be reborn in the next life in exactly the same place as my disciples. Why don’t I further develop love?’
Atha kho, bhikkhave, sunettassa satthuno etadahosi: ‘na kho metaṁ patirūpaṁ yohaṁ sāvakānaṁ samasamagatiyo assaṁ abhisamparāyaṁ, yannūnāhaṁ uttari mettaṁ bhāveyyan’ti.
Then Sunetta developed love for seven years. Having done so he did not return to this world for seven eons of cosmic expansion and contraction. As the cosmos contracted he went to the realm of sublime luminosity. As it expanded he was reborn in an empty mansion of divinity. There he was the Divinity, the Great Divinity, the vanquisher, the unvanquished, the universal seer, the wielder of power. He was Sakka, lord of gods, thirty-six times. Many hundreds of times he was a king, a wheel-turning monarch, a just and principled king. His dominion extended to all four sides, he achieved stability in the country, and he possessed the seven treasures. He had over a thousand sons who were valiant and heroic, crushing the armies of his enemies. After conquering this land girt by sea, he reigned by principle, without rod or sword. Yet even though Sunetta lived so long, he was not free from rebirth, old age, and death, from sorrow, lamentation, pain, sadness, and distress. He was not free from suffering, I say.
Atha kho, bhikkhave, sunetto satthā satta vassāni mettaṁ cittaṁ bhāvesi. Satta vassāni mettaṁ cittaṁ bhāvetvā satta saṁvaṭṭavivaṭṭakappe nayimaṁ lokaṁ punarāgamāsi. Saṁvaṭṭamāne sudaṁ, bhikkhave, loke ābhassarūpago hoti. Vivaṭṭamāne loke suññaṁ brahmavimānaṁ upapajjati. Tatra sudaṁ, bhikkhave, brahmā hoti mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavattī. Chattiṁsakkhattuṁ kho pana, bhikkhave, sakko ahosi devānamindo. Anekasatakkhattuṁ rājā ahosi cakkavattī dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. Parosahassaṁ kho panassa puttā ahesuṁ sūrā vīraṅgarūpā parasenappamaddanā. So imaṁ pathaviṁ sāgarapariyantaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasi. So hi nāma, bhikkhave, sunetto satthā evaṁ dīghāyuko samāno evaṁ ciraṭṭhitiko aparimutto ahosi: jātiyā jarāya maraṇena sokehi paridevehi dukkhehi domanassehi upāyāsehi, ‘aparimutto dukkhasmā’ti vadāmi.
Why is that? Because of not understanding and not penetrating four things. What four? Noble ethics, immersion, wisdom, and freedom. These noble ethics, immersion, wisdom, and freedom have been understood and penetrated. Craving for continued existence has been cut off; the leash to existence is ended; now there’ll be no more future lives.”
Taṁ kissa hetu? Catunnaṁ dhammānaṁ ananubodhā appaṭivedhā. Katamesaṁ catunnaṁ? Ariyassa, bhikkhave, sīlassa ananubodhā appaṭivedhā, ariyassa samādhissa ananubodhā appaṭivedhā, ariyāya paññāya ananubodhā appaṭivedhā, ariyāya vimuttiyā ananubodhā appaṭivedhā. Tayidaṁ, bhikkhave, ariyaṁ sīlaṁ anubuddhaṁ paṭividdhaṁ, ariyo samādhi anubodho paṭividdho, ariyā paññā anubodhā paṭividdhā, ariyā vimutti anubodhā paṭividdhā, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavo”ti.
That is what the Buddha said. Then the Holy One, the Teacher, went on to say:
Idamavoca bhagavā. Idaṁ vatvāna sugato athāparaṁ etadavoca satthā:
“Ethics, immersion, and wisdom,and the supreme freedom:these things have been understoodby Gotama the renowned.
“Sīlaṁ samādhi paññā ca,vimutti ca anuttarā;Anubuddhā ime dhammā,gotamena yasassinā.
And so the Buddha, having insight,explained this teaching to the mendicants.The Teacher has made an end of suffering;seeing clearly, he is quenched.”
Iti buddho abhiññāya,dhammamakkhāsi bhikkhunaṁ;Dukkhassantakaro satthā,cakkhumā parinibbuto”ti.
Dutiyaṁ.
AN 7.67 · The Simile of the Citadel
AN 7.67 · Nagaropamasutta
“Mendicants, when a king’s frontier citadel is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty, it is then called a king’s frontier citadel that cannot be overrun by external foes and enemies.
“Yato kho, bhikkhave, rañño paccantimaṁ nagaraṁ sattahi nagaraparikkhārehi suparikkhataṁ hoti, catunnañca āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṁ vuccati, bhikkhave, rañño paccantimaṁ nagaraṁ akaraṇīyaṁ bāhirehi paccatthikehi paccāmittehi.
With what seven essentials is a citadel well provided?
Katamehi sattahi nagaraparikkhārehi suparikkhataṁ hoti?
Firstly, a citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable. This is the first essential with which a king’s frontier citadel is well provided, to defend those within and repel those outside.
Idha, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī. Iminā paṭhamena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
Furthermore, a citadel has a moat that is deep and wide. This is the second essential …
Puna caparaṁ, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca. Iminā dutiyena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
Furthermore, a citadel has a patrol path that is high and wide. This is the third essential …
Puna caparaṁ, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca. Iminā tatiyena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
Furthermore, a citadel has stores of many weapons, both projectile and hand-held. This is the fourth essential …
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca. Iminā catutthena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
Furthermore, many kinds of armed forces reside in a citadel, such as elephant marshals, cavalry, charioteers, archers, bannermen, adjutants, food servers, warrior-chiefs, princes, chargers, great warriors, heroes, leather-clad soldiers, and sons of bondservants. This is the fifth essential …
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṁ— hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā. Iminā pañcamena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
Furthermore, a citadel has a gatekeeper who is astute, competent, and intelligent. He keeps strangers out and lets known people in. This is the sixth essential …
Puna caparaṁ, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā. Iminā chaṭṭhena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
Furthermore, a citadel has a wall that’s high and wide, covered with plaster. This is the seventh essential with which a king’s frontier citadel is well provided, to defend those within and repel those outside.
Puna caparaṁ, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca. Iminā sattamena nagaraparikkhārena suparikkhataṁ hoti rañño paccantimaṁ nagaraṁ abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya.
With these seven essentials a citadel is well provided.
Imehi sattahi nagaraparikkhārehi suparikkhataṁ hoti.
What are the four kinds of sustenance it gets when needed, without trouble or difficulty?
Katamesaṁ catunnaṁ āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī?
Firstly, a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside.
Idha, bhikkhave, rañño paccantime nagare bahuṁ tiṇakaṭṭhodakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.
Furthermore, a king’s frontier citadel has much rice and barley stored up for those within.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ sāliyavakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.
Furthermore, a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up for those within.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ tilamuggamāsāparaṇṇaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.
Furthermore, a king’s frontier citadel has much medicine— ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside.
Puna caparaṁ, bhikkhave, rañño paccantime nagare bahuṁ bhesajjaṁ sannicitaṁ hoti, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya.
These are the four kinds of sustenance it gets when needed, without trouble or difficulty.
Imesaṁ kho, bhikkhave, catunnaṁ āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.
When a king’s frontier citadel is well provided with seven essentials and gets four kinds of sustenance when needed, without trouble or difficulty, it is then called a king’s frontier citadel that cannot be overrun by external foes and enemies. In the same way, when a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty, they are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One. What are the seven good qualities that they possess?
Yato kho, bhikkhave, rañño paccantimaṁ nagaraṁ imehi sattahi nagaraparikkhārehi suparikkhataṁ hoti, imesañca catunnaṁ āhārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Idaṁ vuccati, bhikkhave, rañño paccantimaṁ nagaraṁ akaraṇīyaṁ bāhirehi paccatthikehi paccāmittehi. Evamevaṁ kho, bhikkhave, yato ariyasāvako sattahi saddhammehi samannāgato hoti, catunnañca jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato. Katamehi sattahi saddhammehi samannāgato hoti?
Just as a king’s frontier citadel has a pillar with deep foundations, firmly embedded, imperturbable and unshakable, to defend those within and repel those outside, in the same way a noble disciple has faith in the Realized One’s awakening: ‘That Blessed One is perfected, a fully awakened Buddha, accomplished in knowledge and conduct, holy, knower of the world, supreme guide for those fit for training, teacher of gods and humans, awakened, blessed.’ A noble disciple with faith as their pillar gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the first good quality they have.
Seyyathāpi, bhikkhave, rañño paccantime nagare esikā hoti gambhīranemā sunikhātā acalā asampavedhī abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako saddho hoti, saddahati tathāgatassa bodhiṁ ‘itipi so …pe… buddho bhagavā’ti. Saddhesiko, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā paṭhamena saddhammena samannāgato hoti.
Just as a citadel has a moat that is deep and wide, in the same way a noble disciple has a conscience. They’re conscientious about bad conduct by way of body, speech, and mind, and conscientious about having any bad, unskillful qualities. A noble disciple with a conscience as their moat gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the second good quality they have.
Seyyathāpi, bhikkhave, rañño paccantime nagare parikkhā hoti gambhīrā ceva vitthatā ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako hirīmā hoti, hirīyati kāyaduccaritena vacīduccaritena manoduccaritena, hirīyati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. Hirīparikkho kho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā dutiyena saddhammena samannāgato hoti.
Just as a citadel has a patrol path that is high and wide, in the same way a noble disciple is prudent. They’re prudent when it comes to bad conduct by way of body, speech, and mind, and prudent when it comes to acquiring any bad, unskillful qualities. A noble disciple with prudence as their patrol path gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the third good quality they have.
Seyyathāpi, bhikkhave, rañño paccantime nagare anupariyāyapatho hoti ucco ceva vitthato ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ, kho, bhikkhave, ariyasāvako ottappī hoti, ottappati kāyaduccaritena vacīduccaritena manoduccaritena, ottappati pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā. Ottappapariyāyapatho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā tatiyena saddhammena samannāgato hoti.
Just as a citadel has stores of many weapons, both projectile and hand-held, in the same way a noble disciple is very learned. They remember and keep what they’ve learned. These teachings are good in the beginning, good in the middle, and good in the end, meaningful and well-phrased, describing a spiritual practice that’s entirely full and pure. They are very learned in such teachings, remembering them, reciting them, mentally scrutinizing them, and penetrating them theoretically. A noble disciple with learning as their weapon gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the fourth good quality they have.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ āvudhaṁ sannicitaṁ hoti salākañceva jevanikañca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako bahussuto hoti …pe… diṭṭhiyā suppaṭividdhā. Sutāvudho, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā catutthena saddhammena samannāgato hoti.
Just as many kinds of armed forces reside in a citadel … in the same way a noble disciple is energetic. They live with energy roused up for giving up unskillful qualities and embracing skillful qualities. They are strong, staunchly vigorous, not slacking off when it comes to developing skillful qualities. A noble disciple with energy as their armed forces gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the fifth good quality they have.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahubalakāyo paṭivasati, seyyathidaṁ— hatthārohā assārohā rathikā dhanuggahā celakā calakā piṇḍadāyakā uggā rājaputtā pakkhandino mahānāgā sūrā cammayodhino dāsakaputtā abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako āraddhavīriyo viharati akusalānaṁ dhammānaṁ pahānāya, kusalānaṁ dhammānaṁ upasampadāya, thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu. Vīriyabalakāyo, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā pañcamena saddhammena samannāgato hoti.
Just as a citadel has a gatekeeper who is astute, competent, and intelligent, who keeps strangers out and lets known people in, in the same way a noble disciple is mindful. They have utmost mindfulness and alertness, and can remember and recall what was said and done long ago. A noble disciple with mindfulness as their gatekeeper gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the sixth good quality they have.
Seyyathāpi, bhikkhave, rañño paccantime nagare dovāriko hoti paṇḍito byatto medhāvī aññātānaṁ nivāretā ñātānaṁ pavesetā abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako satimā hoti paramena satinepakkena samannāgato cirakatampi cirabhāsitampi saritā anussaritā. Satidovāriko, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā chaṭṭhena saddhammena samannāgato hoti.
Just as a citadel has a wall that’s high and wide, covered with plaster, to defend those within and repel those outside, in the same way a noble disciple is wise. They have the wisdom of arising and passing away which is noble, penetrative, and leads to the complete ending of suffering. A noble disciple with wisdom as their wall gives up the unskillful and develops the skillful, they give up the blameworthy and develop the blameless, and they keep themselves pure. This is the seventh good quality they have. These are the seven good qualities that they possess.
Seyyathāpi, bhikkhave, rañño paccantime nagare pākāro hoti ucco ceva vitthato ca vāsanalepanasampanno ca abbhantarānaṁ guttiyā bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako paññavā hoti udayatthagāminiyā paññāya samannāgato ariyāya nibbedhikāya sammā dukkhakkhayagāminiyā. Paññāvāsanalepanasampanno, bhikkhave, ariyasāvako akusalaṁ pajahati, kusalaṁ bhāveti; sāvajjaṁ pajahati, anavajjaṁ bhāveti; suddhaṁ attānaṁ pariharati. Iminā sattamena saddhammena samannāgato hoti. Imehi sattahi saddhammehi samannāgato hoti.
And what are the four absorptions—blissful meditations in this life that belong to the higher mind—that they get when they want, without trouble or difficulty? Just as a king’s frontier citadel has much hay, wood, and water stored up for the enjoyment, relief, and comfort of those within and to repel those outside, in the same way a noble disciple, 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. This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment.
Katamesaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī? Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ tiṇakaṭṭhodakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
Just as a king’s frontier citadel has much rice and barley stored up, in the same way, as the placing of the mind and keeping it connected are stilled, a noble disciple 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. This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ sāliyavakaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
Just as a king’s frontier citadel has much food such as sesame, green gram, and black gram stored up, in the same way with the fading away of rapture, a noble disciple 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.’ This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ tilamuggamāsāparaṇṇaṁ sannicitaṁ hoti abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako pītiyā ca virāgā …pe… tatiyaṁ jhānaṁ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa.
Just as a king’s frontier citadel has much medicine— ghee, butter, oil, honey, molasses, and salt—stored up for the enjoyment, relief, and comfort of those within and to repel those outside, in the same way, with the giving up of pleasure and pain and the disappearance of former happiness and sadness, a noble disciple enters and remains in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. This is for their own enjoyment, relief, and comfort, and for alighting upon extinguishment. These are the four absorptions—blissful meditations in this life that belong to the higher mind—which they get when they want, without trouble or difficulty.
Seyyathāpi, bhikkhave, rañño paccantime nagare bahuṁ bhesajjaṁ sannicitaṁ hoti, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ loṇaṁ abbhantarānaṁ ratiyā aparitassāya phāsuvihārāya bāhirānaṁ paṭighātāya. Evamevaṁ kho, bhikkhave, ariyasāvako sukhassa ca pahānā dukkhassa ca pahānā pubbeva somanassadomanassānaṁ atthaṅgamā adukkhamasukhaṁ upekkhāsatipārisuddhiṁ catutthaṁ jhānaṁ upasampajja viharati attano ratiyā aparitassāya phāsuvihārāya okkamanāya nibbānassa. Imesaṁ catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī.
When a noble disciple has seven good qualities, and they get the four absorptions—blissful meditations in this life that belong to the higher mind—when they want, without trouble or difficulty, they are then called a noble disciple who cannot be overrun by Māra, who cannot be overrun by the Wicked One.”
Yato kho, bhikkhave, ariyasāvako imehi sattahi saddhammehi samannāgato hoti, imesañca catunnaṁ jhānānaṁ ābhicetasikānaṁ diṭṭhadhammasukhavihārānaṁ nikāmalābhī hoti akicchalābhī akasiralābhī. Ayaṁ vuccati, bhikkhave, ariyasāvako akaraṇīyo mārassa akaraṇīyo pāpimato”ti.
Tatiyaṁ.
AN 7.68 · One Who Knows the Teachings
AN 7.68 · Dhammaññūsutta
“A mendicant with seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world. What seven? It’s when a mendicant knows the teachings, knows the meaning, has self-knowledge, knows moderation, knows the right time, knows assemblies, and knows individuals high and low.
“Sattahi, bhikkhave, dhammehi samannāgato bhikkhu āhuneyyo hoti …pe… anuttaraṁ puññakkhettaṁ lokassa. Katamehi sattahi? Idha, bhikkhave, bhikkhu dhammaññū ca hoti atthaññū ca attaññū ca mattaññū ca kālaññū ca parisaññū ca puggalaparoparaññū ca.
And how is a mendicant one who knows the teachings? It’s when a mendicant knows the teachings: statements, mixed prose & verse, discussions, verses, inspired exclamations, legends, stories of past lives, amazing stories, and elaborations. If a mendicant did not know these teachings, they would not be called ‘one who knows the teachings’. But because they do know these teachings, they are called ‘one who knows the teachings’. Such is the one who knows the teachings.
Kathañca, bhikkhave, bhikkhu dhammaññū hoti? Idha, bhikkhave, bhikkhu dhammaṁ jānāti— suttaṁ geyyaṁ veyyākaraṇaṁ gāthaṁ udānaṁ itivuttakaṁ jātakaṁ abbhutadhammaṁ vedallaṁ. No ce, bhikkhave, bhikkhu dhammaṁ jāneyya— suttaṁ geyyaṁ …pe… abbhutadhammaṁ vedallaṁ, nayidha ‘dhammaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu dhammaṁ jānāti— suttaṁ geyyaṁ …pe… abbhutadhammaṁ vedallaṁ, tasmā ‘dhammaññū’ti vuccati. Iti dhammaññū.
And how are they one who knows the meaning? It’s when a mendicant knows the meaning of this or that statement: ‘This is what that statement means; that is what this statement means.’ If a mendicant did not know the meaning of this or that statement, they would not be called ‘one who knows the meaning’. But because they do know the meaning of this or that statement, they are called ‘one who knows the meaning’. Such is the one who knows the teachings and the one who knows the meaning.
Atthaññū ca kathaṁ hoti? Idha, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṁ jānāti: ‘ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti. No ce, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṁ jāneyya: ‘ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti, nayidha ‘atthaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu tassa tasseva bhāsitassa atthaṁ jānāti: ‘ayaṁ imassa bhāsitassa attho, ayaṁ imassa bhāsitassa attho’ti, tasmā ‘atthaññū’ti vuccati. Iti dhammaññū, atthaññū.
And how are they one who has self-knowledge? It’s when a mendicant has self-knowledge: ‘This is the extent of my faith, ethics, learning, generosity, wisdom, and eloquence.’ If a mendicant did not have self-knowledge, they would not be called ‘one who has self-knowledge’. But because they do have self-knowledge, they are called ‘one who has self-knowledge’. Such is the one who knows the teachings, the one who knows the meaning, and the one who has self-knowledge.
Attaññū ca kathaṁ hoti? Idha, bhikkhave, bhikkhu attānaṁ jānāti: ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti. No ce, bhikkhave, bhikkhu attānaṁ jāneyya: ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, nayidha ‘attaññū’ti vucceyya. Yasmā ca, bhikkhave, bhikkhu attānaṁ jānāti: ‘ettakomhi saddhāya sīlena sutena cāgena paññāya paṭibhānenā’ti, tasmā ‘attaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū.
And how are they one who knows moderation? It’s when a mendicant knows moderation when receiving robes, almsfood, lodgings, and medicines and supplies for the sick. If a mendicant did not know moderation, they would not be called ‘one who knows moderation’. But because they do know moderation, they are called ‘one who knows moderation’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, and the one who knows moderation.
Mattaññū ca kathaṁ hoti? Idha, bhikkhave, bhikkhu mattaṁ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ paṭiggahaṇāya. No ce, bhikkhave, bhikkhu mattaṁ jāneyya cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ paṭiggahaṇāya, nayidha ‘mattaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu mattaṁ jānāti cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhārānaṁ paṭiggahaṇāya, tasmā ‘mattaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū.
And how are they one who knows the right time? It’s when a mendicant knows the right time: ‘This is the time for recitation; this is the time for questioning; this is the time for meditation; this is the time for retreat.’ If a mendicant did not know the right time, they would not be called ‘one who knows the right time’. But because they do know the right time, they are called ‘one who knows the right time’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, and the one who knows the right time.
Kālaññū ca kathaṁ hoti? Idha, bhikkhave, bhikkhu kālaṁ jānāti: ‘ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti. No ce, bhikkhave, bhikkhu kālaṁ jāneyya: ‘ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti, nayidha ‘kālaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu kālaṁ jānāti: ‘ayaṁ kālo uddesassa, ayaṁ kālo paripucchāya, ayaṁ kālo yogassa, ayaṁ kālo paṭisallānassā’ti, tasmā ‘kālaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū.
And how are they one who knows assemblies? It’s when a mendicant knows assemblies: ‘This is an assembly of aristocrats, of brahmins, of householders, or of ascetics. This one should be approached in this way. This is how to stand, to act, to sit, to speak, or to stay silent when there.’ If a mendicant did not know assemblies, they would not be called ‘one who knows assemblies’. But because they do know assemblies, they are called ‘one who knows assemblies’. Such is the one who knows the teachings, the one who knows the meaning, the one who has self-knowledge, the one who knows moderation, the one who knows the right time, and the one who knows assemblies.
Parisaññū ca kathaṁ hoti? Idha, bhikkhave, bhikkhu parisaṁ jānāti: ‘ayaṁ khattiyaparisā, ayaṁ brāhmaṇaparisā, ayaṁ gahapatiparisā, ayaṁ samaṇaparisā. Tattha evaṁ upasaṅkamitabbaṁ, evaṁ ṭhātabbaṁ, evaṁ kattabbaṁ, evaṁ nisīditabbaṁ, evaṁ bhāsitabbaṁ, evaṁ tuṇhī bhavitabban’ti. No ce, bhikkhave, bhikkhu parisaṁ jāneyya: ‘ayaṁ khattiyaparisā …pe… evaṁ tuṇhī bhavitabban’ti, nayidha ‘parisaññū’ti vucceyya. Yasmā ca kho, bhikkhave, bhikkhu parisaṁ jānāti: ‘ayaṁ khattiyaparisā, ayaṁ brāhmaṇaparisā, ayaṁ gahapatiparisā, ayaṁ samaṇaparisā. Tattha evaṁ upasaṅkamitabbaṁ, evaṁ ṭhātabbaṁ, evaṁ kattabbaṁ, evaṁ nisīditabbaṁ, evaṁ bhāsitabbaṁ, evaṁ tuṇhī bhavitabban’ti, tasmā ‘parisaññū’ti vuccati. Iti dhammaññū, atthaññū, attaññū, mattaññū, kālaññū, parisaññū.
And how are they one who knows individuals high and low? It’s when a mendicant understands individuals in terms of pairs. Two individuals: one likes to see the noble ones, one does not. The individual who doesn’t like to see the noble ones is reprehensible in that respect. The individual who does like to see the noble ones is praiseworthy in that respect.
Puggalaparoparaññū ca kathaṁ hoti? Idha, bhikkhave, bhikkhuno dvayena puggalā viditā honti. Dve puggalā— eko ariyānaṁ dassanakāmo, eko ariyānaṁ na dassanakāmo. Yvāyaṁ puggalo ariyānaṁ na dassanakāmo, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo ariyānaṁ dassanakāmo, evaṁ so tenaṅgena pāsaṁso.
Two individuals like to see the noble ones: one likes to hear the true teaching, one does not. The individual who doesn’t like to hear the true teaching is reprehensible in that respect. The individual who does like to hear the true teaching is praiseworthy in that respect.
Dve puggalā ariyānaṁ dassanakāmā— eko saddhammaṁ sotukāmo, eko saddhammaṁ na sotukāmo. Yvāyaṁ puggalo saddhammaṁ na sotukāmo, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo saddhammaṁ sotukāmo, evaṁ so tenaṅgena pāsaṁso.
Two individuals like to hear the true teaching: one actively listens to the teaching, one does not. The individual who doesn’t actively listen to the teaching is reprehensible in that respect. The individual who does actively listen to the teaching is praiseworthy in that respect.
Dve puggalā saddhammaṁ sotukāmā— eko ohitasoto dhammaṁ suṇāti, eko anohitasoto dhammaṁ suṇāti. Yvāyaṁ puggalo anohitasoto dhammaṁ suṇāti, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo ohitasoto dhammaṁ suṇāti, evaṁ so tenaṅgena pāsaṁso.
Two individuals actively listen to the teaching: one remembers the teaching they’ve heard, one does not. The individual who doesn’t remember the teaching they’ve heard is reprehensible in that respect. The individual who does remember the teaching they’ve heard is praiseworthy in that respect.
Dve puggalā ohitasotā dhammaṁ suṇanti— eko sutvā dhammaṁ dhāreti, eko sutvā dhammaṁ na dhāreti. Yvāyaṁ puggalo sutvā na dhammaṁ dhāreti, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo sutvā dhammaṁ dhāreti, evaṁ so tenaṅgena pāsaṁso.
Two individuals remember the teaching they’ve heard: one examines the meaning of the teachings they have remembered, one does not. The individual who does not examine the meaning of the teachings they have remembered is reprehensible in that respect. The individual who does examine the meaning of the teachings they have remembered is praiseworthy in that respect.
Dve puggalā sutvā dhammaṁ dhārenti— eko dhātānaṁ dhammānaṁ atthaṁ upaparikkhati, eko dhātānaṁ dhammānaṁ atthaṁ na upaparikkhati. Yvāyaṁ puggalo dhātānaṁ dhammānaṁ atthaṁ na upaparikkhati, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo dhātānaṁ dhammānaṁ atthaṁ upaparikkhati, evaṁ so tenaṅgena pāsaṁso.
Two individuals examine the meaning of the teachings they have remembered: one understands the meaning and the teaching and practicesin line with the teaching, one understands the meaning and the teaching but does not practice in line with the teaching. The individual who understands the meaning and the teaching but does not practice in line with the principle of the teaching is reprehensible in that respect. The individual who understands the meaning and the teaching and practices in line with the principle of the teaching is praiseworthy in that respect.
Dve puggalā dhātānaṁ dhammānaṁ atthaṁ upaparikkhanti— eko atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, eko atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno. Yvāyaṁ puggalo atthamaññāya dhammamaññāya na dhammānudhammappaṭipanno, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo atthamaññāya dhammamaññāya dhammānudhammappaṭipanno, evaṁ so tenaṅgena pāsaṁso.
Two individuals understand the meaning and the teaching and practice in line with the teaching: one practices to benefit themselves but not others, and one practices to benefit both themselves and others. The individual who practices to benefit themselves but not others is reprehensible in that respect. The individual who practices to benefit both themselves and others is praiseworthy in that respect.
Dve puggalā atthamaññāya dhammamaññāya dhammānudhammappaṭipannā— eko attahitāya paṭipanno no parahitāya, eko attahitāya ca paṭipanno parahitāya ca. Yvāyaṁ puggalo attahitāya paṭipanno no parahitāya, evaṁ so tenaṅgena gārayho. Yvāyaṁ puggalo attahitāya ca paṭipanno parahitāya ca, evaṁ so tenaṅgena pāsaṁso.
That’s how a mendicant understands individuals in terms of pairs.
Evaṁ kho, bhikkhave, bhikkhuno dvayena puggalā viditā honti.
That’s how a mendicant is one who knows individuals high and low. A mendicant with these seven qualities is worthy of offerings dedicated to the gods, worthy of hospitality, worthy of a religious donation, worthy of veneration with cupped palms, and is the supreme field of merit for the world.”
Evaṁ, bhikkhave, bhikkhu puggalaparoparaññū hoti. Imehi kho, bhikkhave, sattahi dhammehi samannāgato bhikkhu āhuneyyo hoti pāhuneyyo …pe… anuttaraṁ puññakkhettaṁ lokassā”ti.
Catutthaṁ.